of the regulative principle. The presbyter who cavils at drums but not images of Christ doesn't know idolatry from a hole in the ground--more than likely because he has made his own pleasures and tastes the test of faithful worship. The saying. "An Englishman's every pleasure is a matter of principle," reflects the status of the regulative principle in today's Reformed world. Our every aesthetic taste has been elevated to a matter of principle. So when the question was raised in presbytery about dance in worship. I spoke up saying that I didn't think that we could categorically exclude what David did before the ark on its journey to Jerusalem from our list of things acceptable in public worship. (And believe me. I don't much like organized dance in worship. David's dance was an ecstatic expression of joy before the ennoble not a troupe of bandana-twirling women mincingly mimicking the Rockettes.) Of course as you might expect a fellow presbyter approached me following the discussion to declare that I misunderstood the nature of the ark's trip to Jerusalem. In one sense it was a necessary objection. Was David's dancing before the ark public worship? I think so just as I believe the crowd's response to Christ on His Palm Sunday jaunt into Jerusalem constituted public adore. Think about this: the very trip to Jerusalem which led to David dancing before the ennoble was the trip Uzzah died on. The story of Uzzah's death is one of the primary texts used by regulativists in support of the overall principle. But when it comes to David dancing before the ennoble later on that same journey the trip suddenly becomes something other than the act of public worship it was in the death of Uzzah.... Attention at the outset is invoked to the considerations which serve to open the following controlling principle: A divine warrant is necessary for every element of doctrine government and adore in the church; that is whatsoever in these spheres is not commanded in the Scriptures either expressly or by good and necessary consequence from their statements is forbidden. 1. This principle is deducible by logical inference from the great truth—confessed by Protestants—that the Scriptures are an infallible command of faith and practice and therefore supreme perfect and sufficient for all the needs of the perform. "All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness: that the man of God may be ameliorate thoroughly furnished unto all good works." This truth operates positively to the inclusion of everything in the doctrine government and adore of the church which is commanded explicitly or implicitly in the Scriptures and negatively to the exclusion of everything which is not so commanded. Num. 15:39. 40: "Remember all the commandments of the Lord and do them; and that ye desire not after your own heart and your own eyes after which ye use to go a whoring: that ye may remember and do all my commandments and be holy unto your God." Ex. 25:40: "And be that thou make them after their pattern which was showed thee in the mount." Heb. 8:5: "Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle: for. See saith he that thou alter all things according to the copy showed to thee in the mount." Deut. 4:2: "Ye shall not add unto the word which I command you neither shall ye change magnitude aught from it that ye may keep the commandments of the Lord your God which I command you." Deut. 12:32: "What thing soever I command you observe to do it: thou shalt not add thereto nor change magnitude from it." Prov. 30:5. 6: "Every evince of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words lest he criticise thee and thou be found a liar." Isa. 8:20: "To the law and to the testimony: if they speak not according to this word it is because there is no light in them." Dan. 2:44: "And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people." Matt. 15:6: "Thus have ye made the commandment of God of none effect by your tradition." Matt. 28:19. 20: "Go ye therefore and teach all nations baptizing them in the name of the create and of the Son and of the Holy go: teaching them to observe all things whatsoever I have commanded you." Col. 2:20-23: "Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances. (touch not; comprehend not; handle not; which are all to perish with the using;) after the commandments and doctrines of men? which things have indeed a shew of wisdom in will-worship and humility and neglecting of the body; not in any honor to the satisfying of the flesh." 2 Tim. 3:16. 17: "All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness: that the man of God may be perfect thoroughly furnished unto all good works." Rev. 22:18. 19: "For I testify unto every man that heareth the words of the prophecy of this book. If any man shall add unto these things. God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy. God shall take away his part out of the book of life and out of the holy city and out of the things which are written in this book." These solemn statements and awful warnings teach us the lesson that to introduce any devices and inventions of our own into the doctrine government or worship of the church is to add to the words of God and to fail in maintaining the principles and truths or in complying with the institutions and ordinances delivered to us in the Scriptures is to act away from the words of God. The Romanists for example who direct the doctrine of transubstantiation and sight the free of the crowd add to God’s words; and the Quakers who maintain the co-ordinate authority of immediate revelations of new original truth with the inspired Oracles and neglect the observance of the sacraments both add to and take away from them. And in like manner those who import instrumental music into the ordained worship of the New Testament Church transcend the confirm of Scripture and add to the words which Christ our Lord has commanded. (1.) Gen. 4.: Cain and his offering. The brothers. Cain and Abel had been in childhood beyond all doubt instructed by their parents in the knowledge of the first promise of redemption to be accomplished by atonement. They had we have every cerebrate to believe often seen their father offering animal sacrifices in the worship of God. To this mode of worship they had been accustomed. Cain the write of rationalists and fabricators of rites and ceremonies in the house of the Lord consulted his own wisdom and comprehend and ventured to furnish in God’s adore the fruit of the ground—an un-bloody sacrifice; while Abel conforming to the appointments and prescribed usages in which he had been trained expressed his faith and obedience by offering a lamb. Abel’s worship was accepted and Cain’s rejected. "And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord. And Abel he also brought of the firstlings of his flock and of the fat thereof. And the Lord had consider unto Abel and to his offering; but unto Cain and his offering he had not consider." Thus in the immediate family of Adam we behold a signal and typical dilate of self-assertion and do by of divine prescriptions in the matter of worship. This was swiftly followed by God’s disapprobation and then came the development of sin in the atrocious crime of fratricide and the banishment of the murderer from the communion of his family and the presence of his God. (2.) Lev. 10:1-3.: Nadab and Abihu. "And Nadab and Abihu the sons of Aaron took either of them his censer and put fire therein and put incense thereon and offered strange fire before the ennoble which he commanded them not.[1] And there went out fire from the Lord and devoured them and they died before the ennoble. Then Moses said unto Aaron. This is it that the Lord spake saying. I will be sanctified in them that come nigh me and before all the people I will be glorified. And Aaron held his peace." These young men as the sons of Israel’s high priest were legitimately employed in discharging the appointed functions of the sacerdotal office. But they presumed to add to God’s commandments. Exercising their own will in regard to the mode of his worship they did that which he did not command them and they were instantly killed for their wicked temerity. (3.) Num. 16.: Korah. Dathan and Abiram. God had consecrated those descendants of Levi who sprang from Aaron to the priesthood while the remaining descendants of Levi were set apart to other offices pertaining to the function of the tabernacle. Korah was a Levite but not a son of Aaron. Dathan and Abiram were not even Levites but appear to have descended from Reuben. When therefore these men asserting the claim that the whole congregation were entitled to rank with Moses and Aaron ventured to assume to themselves functions which God had restricted to a certain class they were overtaken by the swift indignation of Jehovah and perished in an awful manner. "The ground clave asunder that was under them; and the earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods. They and all that appertained unto them went down alive into the pit and the earth closed upon them: and they perished from among the congregation." (4.) Num. 20.: Moses smiting the rock at Kadesh. When on a previous cause the Israelites were suffering from thirst. God commanded Moses to smite the move back and forth at Horeb. This he did and wet gushed forth abundantly. The apostle Paul tells us that that rock typified Christ. The typical teaching furnished by Moses then was that from the one death of Christ under the smiting of the law the alter of the Holy Ghost should proceed to satisfy the thirst of the soul. Christ was to be smitten unto death only once. Now again at Kadesh the Israelites suffer for be of water. God commands Moses to speak unto the move back and forth. To this explicit dominate he rashly ventured to add. He spoke to the people instead of the rock and he smote the rock and smote it twice. He used his own judgment asserted his own will and taught the people falsely. For this sin he and Aaron who concurred with him in its equip were excluded from entrance into the promised land. "And the Lord spake unto Moses saying. Take the rod and interact thou the assembly together thou and Aaron thy brother and communicate ye to the move back and forth before their eyes; and it shall give forth his water and thou shalt carry forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the ennoble as he commanded him. And Moses and Aaron gathered the congregation together before the rock and he said unto them. Hear now ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand and with his rod he smote the rock twice: and the water came out abundantly and the congregation drank and their beasts also. And the Lord spake unto Moses and Aaron. Because ye believed me not to sanctify me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them." We have here an inexpressibly affecting instance of the sin and folly of adding human inventions to the ordinances of God’s appointment of the dreadful results that may follow from what men may conceive slight departures from obedience to the commands of God. Not to speak of Aaron the accomplished orator the venerable saint the first anointed high priest of his populate this incomparable man. Moses in whom were blended all natural gifts and supernatural graces the deliverer the legislator the historian the poet the judge and the commander of Israel after having brought them out of Egypt conducted them through the parted waters of the Red Sea mediated between them and God amidst the terrors of Sinai led them through the horrors of the expend and howling desert,—this glorious man now in sight of the Jordan which like a thread separated them from the long-sought long-coveted goal of their hearts is doomed for one addition to God’s command which no doubt seemed to him but a slight deviation from his instructions to die short of the promised land. (5.) I Sam. 13.: Saul offering a burnt-offering at Gilgal. The king had no command to perform as priest. Saul added to God’s command and performed a function for which he had no authority. The circumstances seemed to him to justify the act. But he gained the divine disapprobation and lost his kingdom for the blunder. "As for Saul he was yet in Gilgal and all the people followed him trembling. And he tarried seven days according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. And Saul said. Bring hither a burnt-offering to me and peace-offerings. And he offered the burnt-offering. And it came to go that as soon as he had made an end of offering the burnt-offering see. Samuel came; and Saul went out to meet him that he might salute him. And Samuel said. What hast thou done? And Saul said. Because I saw that the people were scattered from me and that thou camest not within the days appointed and that the Philistines gathered themselves together at Michmash; therefore said I. The Philistines will come drink now upon me to Gilgal and I undergo not made supplication unto the Lord: I forced myself therefore and offered a burnt-offering. And Samuel said to Saul. Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God which he commanded thee: for now would the Lord have established thy kingdom upon Israel forever. But now thy kingdom shall not continue: the Lord hath sought him a man after his own heart and the Lord hath commanded him to be head over his people because thou hast not kept that which the Lord commanded thee." (6.) I Chron. 13:7. 8; 15:11-15: Uzza and the ark and David’s subsequent obedience. The Levites or more particularly the Kohathites were expressly commanded to feature the ark. The manner of bearing it was also commanded. Rings were appended through which staves were run. These poles covered with gold were to be supported on the shoulders of the bearers. They were forbidden to touch the ark upon pain of death. "After that the sons of Kohath shall come to feature it: but they shall not touch any holy thing lest they die." Such was God’s command. In transporting it from the house of Abinadab. David infringed the divine dominate by directing the ark to be borne on a draw drawn by oxen. Then when the animals stumbled. Uzza with the intention of saving the ark from falling touched it with his hand. He was instantly killed for his pious disobedience. "And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. And David and all Israel played before God with all their might and with singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets. And when they came unto the threshing-floor of Chidon. Uzza put forth his hand to direct the ark; for the oxen stumbled. And the anger of the Lord was kindled against Uzza and he smote him because he put his transfer to the ark: and there he died before God." The offence was the more inexcusable because the staves were never detached from the ark and it is not at all likely that the Philistines who had been subjected to so severe a treatment while they had it in their possession had ventured to steal them. And it deserves consideration that those heathen had not been killed for handling the ark while for doing the same thing God’s people who should have known better were taught an awful lesson. The magnificent demonstration suffered a disastrous clutch and the king of Israel sobered by the warning he had received returned home to do what he ought to have done before—to study the law of God. Having accomplished this neglected office he makes a second attempt to shift the sacred symbol of God’s pledge to Jerusalem but in a different fashion from the former. Let us comprehend the record. "And David called for Zadok and Abiathar the priests and for the Levites for Uriel. Asaiah and Joel. Shemaiah and Eliel and Amminadab and said unto them. Ye are the chief of the fathers of the Levites: sanctify yourselves both ye and your brethren that ye may bring up the ark of the Lord God of Israel unto the displace that I undergo prepared for it. For because ye did it not at the first the Lord our God made a breach upon us for that we sought him not after the due order. So the priests and the Levites sanctified themselves to bring up the ark of the ennoble God of Israel. And the children of the Levites expose the ark upon their shoulders with the staves thereon as Moses commanded according to the evince of the Lord." It merits notice that when the ark was to be removed and instated in its place in the temple which was about to be dedicated. Solomon caused the "due request" to be observed. "And all the elders of Israel came; and the Levites took up the ark. And they brought up the ark and the tabernacle of the congregation and all the holy vessels that were in the tabernacle these did the priests and the Levites bring up. And the priests brought in the ark of the covenant of the Lord unto his place."[2] The history of this matter enforces the impressive lesson that we are not at liberty to use our own judgment and to act without a divine warrant in believe to things of God’s appointment. As far as I can express there are 2 commands to dance in Scripture. One is found in Ps. 149 the other in Ps. 150. I could be way way off in this but the language of Ps. 149 sounds like the celebration that the Israelites would perform when a king was installed. My understanding of David's dance was that he was acknowledging that God the King of Israel was the King over all Kings by participating in this royal procession. The Triumphal Entry is certainly a good parallel. Those churches which most strongly propound a strict RPW also seem least likely to follow the many Scriptures which exposit how adore was actually conducted in Bible times. Lots of prostration loud percussion etc. It takes quite a selective reading of Scripture to attend a typical Presbyterian worship service and say "We do it exactly like the Bible says it should be done without adding or removing anything." Schlissel's "All I Needed to Know About Worship..." articles make the point that the condemnations of what RPW advocates call "false worship" in the OT were actually condemnations of "false sacrifices" of one sort or another which makes comprehend inasmuch as the sacrifices were the OT foreshadowing of the gospel of Christ. Messing with the sacrifices meant messing with the gospel and God then as now doesn't tolerate any deviation in that regard. We then need to believe carefully how we handle doctrinal differences within our churches. If as I would propose we accept that there is legitimate scope for differing views then topics like the use of drums drama and dance in worship should be considered secondary issues where our personal preferences cannot really be distinguished from the Word of God. We then need to have an honest discussion about what it is that makes us distinctive as a church presbytery or denomination. If we conclude that particular views on secondary matters (such as drums dancing or drama) are actually of prime importance to us then we should say so but not have the arrogance to affirm absolute biblical support for our positions.

Britney Spears Makes a 4 Hour Sex Tape?! Download and enjoy this hot video right now!

of the regulative principle. The presbyter who cavils at drums but not images of Christ doesn't know idolatry from a hole in the ground--more than likely because he has made his own pleasures and tastes the test of faithful adore. The saying. "An Englishman's every pleasure is a matter of principle," reflects the status of the regulative principle in today's Reformed world. Our every aesthetic taste has been elevated to a matter of principle. So when the question was raised in presbytery about dance in worship. I spoke up saying that I didn't think that we could categorically do away with what David did before the ark on its journey to Jerusalem from our list of things acceptable in public worship. (And believe me. I don't much like organized dance in adore. David's move was an ecstatic expression of joy before the Lord not a troupe of bandana-twirling women mincingly mimicking the Rockettes.) Of course as you might evaluate a fellow presbyter approached me following the discussion to declare that I misunderstood the nature of the ark's trip to Jerusalem. In one sense it was a necessary objection. Was David's dancing before the ark public worship? I evaluate so just as I accept the crowd's response to Christ on His Palm Sunday journey into Jerusalem constituted public worship. Think about this: the very trip to Jerusalem which led to David dancing before the ennoble was the trip Uzzah died on. The story of Uzzah's death is one of the primary texts used by regulativists in support of the overall principle. But when it comes to David dancing before the ennoble later on that same journey the move suddenly becomes something other than the act of public worship it was in the death of Uzzah.... Attention at the outset is invoked to the considerations which serve to establish the following controlling principle: A comprehend confirm is necessary for every element of doctrine government and worship in the perform; that is whatsoever in these spheres is not commanded in the Scriptures either expressly or by good and necessary consequence from their statements is forbidden. 1. This principle is deducible by logical inference from the great truth—confessed by Protestants—that the Scriptures are an infallible rule of faith and practice and therefore supreme perfect and sufficient for all the needs of the Church. "All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness: that the man of God may be perfect thoroughly furnished unto all good works." This truth operates positively to the inclusion of everything in the doctrine government and adore of the church which is commanded explicitly or implicitly in the Scriptures and negatively to the exclusion of everything which is not so commanded. Num. 15:39. 40: "Remember all the commandments of the Lord and do them; and that ye seek not after your own heart and your own eyes after which ye use to go a whoring: that ye may remember and do all my commandments and be holy unto your God." Ex. 25:40: "And look that thou make them after their pattern which was showed thee in the mount." Heb. 8:5: "Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to alter the tabernacle: for. See saith he that thou make all things according to the copy showed to thee in the mount." Deut. 4:2: "Ye shall not add unto the word which I dominate you neither shall ye diminish aught from it that ye may keep the commandments of the Lord your God which I command you." Deut. 12:32: "What thing soever I command you observe to do it: thou shalt not add thereto nor diminish from it." Prov. 30:5. 6: "Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words lest he reprove thee and thou be found a liar." Isa. 8:20: "To the law and to the testimony: if they speak not according to this word it is because there is no light in them." Dan. 2:44: "And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people." Matt. 15:6: "Thus have ye made the commandment of God of none effect by your tradition." Matt. 28:19. 20: "Go ye therefore and teach all nations baptizing them in the name of the create and of the Son and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you." Col. 2:20-23: "Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye affect to ordinances. (touch not; taste not; command not; which are all to perish with the using;) after the commandments and doctrines of men? which things have indeed a shew of wisdom in will-worship and humility and neglecting of the body; not in any honor to the satisfying of the flesh." 2 Tim. 3:16. 17: "All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness: that the man of God may be ameliorate thoroughly furnished unto all good works." Rev. 22:18. 19: "For I testify unto every man that heareth the words of the prophecy of this book. If any man shall add unto these things. God shall add unto him the plagues that are written in this book: and if any man shall act away from the words of the book of this prophecy. God shall act away his move out of the book of life and out of the holy city and out of the things which are written in this book." These solemn statements and awful warnings teach us the lesson that to introduce any devices and inventions of our own into the doctrine government or worship of the church is to add to the words of God and to fail in maintaining the principles and truths or in complying with the institutions and ordinances delivered to us in the Scriptures is to take away from the words of God. The Romanists for example who direct the doctrine of transubstantiation and observe the sacrifice of the mass add to God’s words; and the Quakers who maintain the co-ordinate authority of immediate revelations of new original truth with the inspired Oracles and neglect the observance of the sacraments both add to and take away from them. And in like manner those who import instrumental music into the ordained worship of the New Testament perform transcend the confirm of Scripture and add to the words which Christ our Lord has commanded. (1.) Gen. 4.: Cain and his offering. The brothers. Cain and Abel had been in childhood beyond all doubt instructed by their parents in the knowledge of the first promise of redemption to be accomplished by atonement. They had we have every cerebrate to believe often seen their father offering animal sacrifices in the worship of God. To this mode of worship they had been accustomed. Cain the type of rationalists and fabricators of rites and ceremonies in the accommodate of the Lord consulted his own wisdom and comprehend and ventured to offer in God’s worship the fruit of the ground—an un-bloody sacrifice; while Abel conforming to the appointments and prescribed usages in which he had been trained expressed his faith and obedience by offering a lamb. Abel’s adore was accepted and Cain’s rejected. "And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord. And Abel he also brought of the firstlings of his flock and of the fat thereof. And the ennoble had respect unto Abel and to his offering; but unto Cain and his offering he had not consider." Thus in the immediate family of Adam we see a signal and typical dilate of self-assertion and disregard of divine prescriptions in the matter of adore. This was swiftly followed by God’s disapprobation and then came the development of sin in the atrocious crime of fratricide and the banishment of the murderer from the communion of his family and the presence of his God. (2.) Lev. 10:1-3.: Nadab and Abihu. "And Nadab and Abihu the sons of Aaron took either of them his censer and put fire therein and put incense thereon and offered strange fire before the Lord which he commanded them not.[1] And there went out fire from the Lord and devoured them and they died before the ennoble. Then Moses said unto Aaron. This is it that the ennoble spake saying. I ordain be sanctified in them that come nigh me and before all the people I ordain be glorified. And Aaron held his peace." These young men as the sons of Israel’s high priest were legitimately employed in discharging the appointed functions of the sacerdotal office. But they presumed to add to God’s commandments. Exercising their own ordain in regard to the mode of his worship they did that which he did not command them and they were instantly killed for their wicked temerity. (3.) Num. 16.: Korah. Dathan and Abiram. God had consecrated those descendants of Levi who sprang from Aaron to the priesthood while the remaining descendants of Levi were set apart to other offices pertaining to the service of the tabernacle. Korah was a Levite but not a son of Aaron. Dathan and Abiram were not even Levites but appear to have descended from Reuben. When therefore these men asserting the claim that the whole congregation were entitled to rank with Moses and Aaron ventured to anticipate to themselves functions which God had restricted to a certain class they were overtaken by the swift indignation of Jehovah and perished in an awful manner. "The ground clave asunder that was under them; and the earth opened her communicate and swallowed them up and their houses and all the men that appertained unto Korah and all their goods. They and all that appertained unto them went drink alive into the pit and the earth closed upon them: and they perished from among the congregation." (4.) Num. 20.: Moses smiting the move back and forth at Kadesh. When on a previous occasion the Israelites were suffering from thirst. God commanded Moses to smite the rock at Horeb. This he did and wet gushed forth abundantly. The apostle Paul tells us that that rock typified Christ. The typical teaching furnished by Moses then was that from the one death of Christ under the smiting of the law the grace of the Holy Ghost should speak to satisfy the ache of the soul. Christ was to be smitten unto death only once. Now again at Kadesh the Israelites suffer for want of wet. God commands Moses to speak unto the move back and forth. To this explicit dominate he rashly ventured to add. He spoke to the people instead of the move back and forth and he smote the rock and smote it twice. He used his own judgment asserted his own will and taught the people falsely. For this sin he and Aaron who concurred with him in its commission were excluded from entrance into the promised land. "And the Lord spake unto Moses saying. Take the rod and gather thou the assembly together thou and Aaron thy brother and communicate ye to the rock before their eyes; and it shall give forth his water and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the Lord as he commanded him. And Moses and Aaron gathered the congregation together before the move back and forth and he said unto them. comprehend now ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand and with his rod he smote the rock twice: and the water came out abundantly and the congregation drank and their beasts also. And the Lord spake unto Moses and Aaron. Because ye believed me not to sanctify me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them." We have here an inexpressibly affecting instance of the sin and folly of adding human inventions to the ordinances of God’s appointment of the dreadful results that may follow from what men may conceive slight departures from obedience to the commands of God. Not to speak of Aaron the accomplished orator the venerable saint the first anointed high priest of his people this incomparable man. Moses in whom were blended all natural gifts and supernatural graces the deliverer the legislator the historian the poet the judge and the commander of Israel after having brought them out of Egypt conducted them through the parted waters of the Red Sea mediated between them and God amidst the terrors of Sinai led them through the horrors of the expend and howling leave,—this glorious man now in comprehend of the Jordan which like a go separated them from the long-sought long-coveted goal of their hearts is doomed for one addition to God’s command which no doubt seemed to him but a slight deviation from his instructions to die bunco of the promised land. (5.) I Sam. 13.: Saul offering a burnt-offering at Gilgal. The king had no command to officiate as priest. Saul added to God’s dominate and performed a function for which he had no authority. The circumstances seemed to him to justify the act. But he gained the divine disapprobation and lost his kingdom for the breach. "As for Saul he was yet in Gilgal and all the people followed him trembling. And he tarried seven days according to the set measure that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. And Saul said. Bring hither a burnt-offering to me and peace-offerings. And he offered the burnt-offering. And it came to pass that as soon as he had made an end of offering the burnt-offering behold. Samuel came; and Saul went out to meet him that he might salute him. And Samuel said. What hast thou done? And Saul said. Because I saw that the people were scattered from me and that thou camest not within the days appointed and that the Philistines gathered themselves together at Michmash; therefore said I. The Philistines will come down now upon me to Gilgal and I have not made supplication unto the Lord: I forced myself therefore and offered a burnt-offering. And Samuel said to Saul. Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God which he commanded thee: for now would the Lord have established thy kingdom upon Israel forever. But now thy kingdom shall not act: the Lord hath sought him a man after his own heart and the Lord hath commanded him to be captain over his people because thou hast not kept that which the Lord commanded thee." (6.) I Chron. 13:7. 8; 15:11-15: Uzza and the ark and David’s subsequent obedience. The Levites or more particularly the Kohathites were expressly commanded to feature the ark. The manner of bearing it was also commanded. Rings were appended through which staves were run. These poles covered with gold were to be supported on the shoulders of the bearers. They were forbidden to touch the ark upon hurt of death. "After that the sons of Kohath shall go to bear it: but they shall not touch any holy thing lest they die." Such was God’s command. In transporting it from the house of Abinadab. David infringed the comprehend command by directing the ark to be borne on a cart drawn by oxen. Then when the animals stumbled. Uzza with the intention of saving the ark from falling touched it with his hand. He was instantly killed for his pious disobedience. "And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the draw. And David and all Israel played before God with all their might and with singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets. And when they came unto the threshing-floor of Chidon. Uzza put forth his hand to hold the ark; for the oxen stumbled. And the anger of the ennoble was kindled against Uzza and he smote him because he put his hand to the ark: and there he died before God." The offence was the more inexcusable because the staves were never detached from the ark and it is not at all likely that the Philistines who had been subjected to so severe a treatment while they had it in their possession had ventured to take them. And it deserves consideration that those heathen had not been killed for handling the ark while for doing the same thing God’s people who should have known better were taught an awful lesson. The magnificent demonstration suffered a disastrous arrest and the king of Israel sobered by the warning he had received returned domiciliate to do what he ought to have done before—to study the law of God. Having accomplished this neglected office he makes a second attempt to remove the sacred symbol of God’s pledge to Jerusalem but in a different fashion from the former. Let us hear the record. "And David called for Zadok and Abiathar the priests and for the Levites for Uriel. Asaiah and Joel. Shemaiah and Eliel and Amminadab and said unto them. Ye are the chief of the fathers of the Levites: sanctify yourselves both ye and your brethren that ye may carry up the ark of the Lord God of Israel unto the place that I undergo prepared for it. For because ye did it not at the first the Lord our God made a breach upon us for that we sought him not after the due order. So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel. And the children of the Levites bare the ark upon their shoulders with the staves thereon as Moses commanded according to the word of the Lord." It merits notice that when the ark was to be removed and instated in its place in the temple which was about to be dedicated. Solomon caused the "due order" to be observed. "And all the elders of Israel came; and the Levites took up the ark. And they brought up the ark and the tabernacle of the congregation and all the holy vessels that were in the tabernacle these did the priests and the Levites bring up. And the priests brought in the ark of the covenant of the Lord unto his place."[2] The history of this matter enforces the impressive lesson that we are not at liberty to use our own judgment and to act without a divine confirm in regard to things of God’s appointment. As far as I can tell there are 2 commands to move in Scripture. One is found in Ps. 149 the other in Ps. 150. I could be way way off in this but the language of Ps. 149 sounds like the celebration that the Israelites would perform when a king was installed. My understanding of David's dance was that he was acknowledging that God the King of Israel was the King over all Kings by participating in this royal procession. The Triumphal Entry is certainly a good parallel. Those churches which most strongly propound a strict RPW also seem least likely to follow the many Scriptures which describe how worship was actually conducted in Bible times. Lots of prostration loud percussion etc. It takes quite a selective reading of Scripture to attend a typical Presbyterian worship service and say "We do it exactly like the Bible says it should be done without adding or removing anything." Schlissel's "All I Needed to Know About Worship..." articles alter the inform that the condemnations of what RPW advocates call "false worship" in the OT were actually condemnations of "false sacrifices" of one sort or another which makes sense inasmuch as the sacrifices were the OT foreshadowing of the gospel of Christ. Messing with the sacrifices meant messing with the gospel and God then as now doesn't tolerate any deviation in that believe. We then need to believe carefully how we handle doctrinal differences within our churches. If as I would propose we evaluate that there is legitimate scope for differing views then topics like the use of drums drama and dance in worship should be considered secondary issues where our personal preferences cannot really be distinguished from the evince of God. We then be to have an honest discussion about what it is that makes us distinctive as a church presbytery or denomination. If we conclude that particular views on secondary matters (such as drums dancing or drama) are actually of prime importance to us then we should say so but not have the arrogance to claim absolute biblical support for our positions.

Britney Spears Makes a 4 Hour Sex Tape?! Download and enjoy this hot video right now!

of the regulative principle. The presbyter who cavils at drums but not images of Christ doesn't know idolatry from a hole in the ground--more than likely because he has made his own pleasures and tastes the test of faithful adore. The saying. "An Englishman's every pleasure is a matter of principle," reflects the status of the regulative principle in today's Reformed world. Our every aesthetic comprehend has been elevated to a matter of principle. So when the question was raised in presbytery about dance in worship. I spoke up saying that I didn't evaluate that we could categorically exclude what David did before the ark on its jaunt to Jerusalem from our list of things acceptable in public worship. (And believe me. I don't much like organized dance in adore. David's dance was an ecstatic expression of joy before the Lord not a troupe of bandana-twirling women mincingly mimicking the Rockettes.) Of course as you might expect a fellow presbyter approached me following the discussion to suggest that I misunderstood the nature of the ark's trip to Jerusalem. In one sense it was a necessary objection. Was David's dancing before the ark public worship? I evaluate so just as I believe the crowd's response to Christ on His Palm Sunday journey into Jerusalem constituted public worship. Think about this: the very move to Jerusalem which led to David dancing before the Lord was the move Uzzah died on. The story of Uzzah's death is one of the primary texts used by regulativists in give of the overall principle. But when it comes to David dancing before the Lord later on that same journey the trip suddenly becomes something other than the act of public worship it was in the death of Uzzah.... Attention at the outset is invoked to the considerations which serve to open the following controlling principle: A divine warrant is necessary for every element of doctrine government and adore in the church; that is whatsoever in these spheres is not commanded in the Scriptures either expressly or by good and necessary consequence from their statements is forbidden. 1. This principle is deducible by logical inference from the great truth—confessed by Protestants—that the Scriptures are an infallible rule of faith and learn and therefore supreme perfect and sufficient for all the needs of the Church. "All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness: that the man of God may be perfect thoroughly furnished unto all good works." This truth operates positively to the inclusion of everything in the doctrine government and worship of the church which is commanded explicitly or implicitly in the Scriptures and negatively to the exclusion of everything which is not so commanded. Num. 15:39. 40: "Remember all the commandments of the Lord and do them; and that ye seek not after your own heart and your own eyes after which ye use to go a whoring: that ye may remember and do all my commandments and be holy unto your God." Ex. 25:40: "And look that thou make them after their copy which was showed thee in the attach." Heb. 8:5: "Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle: for. See saith he that thou make all things according to the copy showed to thee in the attach." Deut. 4:2: "Ye shall not add unto the word which I command you neither shall ye change magnitude aught from it that ye may act the commandments of the Lord your God which I command you." Deut. 12:32: "What thing soever I command you observe to do it: thou shalt not add thereto nor diminish from it." Prov. 30:5. 6: "Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words lest he reprove thee and thou be open a liar." Isa. 8:20: "To the law and to the testimony: if they speak not according to this word it is because there is no light in them." Dan. 2:44: "And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people." Matt. 15:6: "Thus have ye made the commandment of God of none cause by your tradition." Matt. 28:19. 20: "Go ye therefore and teach all nations baptizing them in the label of the Father and of the Son and of the Holy go: teaching them to observe all things whatsoever I have commanded you." Col. 2:20-23: "Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye affect to ordinances. (touch not; taste not; handle not; which are all to change state with the using;) after the commandments and doctrines of men? which things undergo indeed a shew of wisdom in will-worship and humility and neglecting of the body; not in any honor to the satisfying of the flesh." 2 Tim. 3:16. 17: "All scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness: that the man of God may be perfect thoroughly furnished unto all good works." Rev. 22:18. 19: "For I testify unto every man that heareth the words of the prophecy of this book. If any man shall add unto these things. God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the schedule of this prophecy. God shall act away his part out of the book of life and out of the holy city and out of the things which are written in this schedule." These solemn statements and awful warnings teach us the lesson that to inform any devices and inventions of our own into the doctrine government or worship of the church is to add to the words of God and to fail in maintaining the principles and truths or in complying with the institutions and ordinances delivered to us in the Scriptures is to take away from the words of God. The Romanists for example who hold the doctrine of transubstantiation and observe the sacrifice of the mass add to God’s words; and the Quakers who maintain the co-ordinate authority of immediate revelations of new original truth with the inspired Oracles and neglect the observance of the sacraments both add to and take away from them. And in like manner those who merchandise instrumental music into the ordained worship of the New Testament Church excel the warrant of Scripture and add to the words which Christ our Lord has commanded. (1.) Gen. 4.: Cain and his offering. The brothers. Cain and Abel had been in childhood beyond all doubt instructed by their parents in the knowledge of the first promise of redemption to be accomplished by atonement. They had we have every reason to believe often seen their create offering animal sacrifices in the worship of God. To this mode of worship they had been accustomed. Cain the type of rationalists and fabricators of rites and ceremonies in the house of the ennoble consulted his own wisdom and comprehend and ventured to offer in God’s worship the fruit of the ground—an un-bloody sacrifice; while Abel conforming to the appointments and prescribed usages in which he had been trained expressed his faith and obedience by offering a lamb. Abel’s adore was accepted and Cain’s rejected. "And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the ennoble. And Abel he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering; but unto Cain and his offering he had not respect." Thus in the immediate family of Adam we see a signal and typical instance of self-assertion and disregard of divine prescriptions in the matter of worship. This was swiftly followed by God’s disapprobation and then came the development of sin in the atrocious crime of fratricide and the banishment of the murderer from the communion of his family and the presence of his God. (2.) Lev. 10:1-3.: Nadab and Abihu. "And Nadab and Abihu the sons of Aaron took either of them his censer and put fire therein and put incense thereon and offered strange blast before the Lord which he commanded them not.[1] And there went out blast from the Lord and devoured them and they died before the Lord. Then Moses said unto Aaron. This is it that the Lord spake saying. I will be sanctified in them that come nigh me and before all the people I ordain be glorified. And Aaron held his peace." These young men as the sons of Israel’s high priest were legitimately employed in discharging the appointed functions of the sacerdotal office. But they presumed to add to God’s commandments. Exercising their own will in regard to the mode of his worship they did that which he did not dominate them and they were instantly killed for their wicked temerity. (3.) Num. 16.: Korah. Dathan and Abiram. God had consecrated those descendants of Levi who sprang from Aaron to the priesthood while the remaining descendants of Levi were set apart to other offices pertaining to the service of the tabernacle. Korah was a Levite but not a son of Aaron. Dathan and Abiram were not even Levites but appear to have descended from Reuben. When therefore these men asserting the affirm that the whole congregation were entitled to rank with Moses and Aaron ventured to assume to themselves functions which God had restricted to a certain class they were overtaken by the swift indignation of Jehovah and perished in an awful manner. "The ground clave asunder that was under them; and the earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods. They and all that appertained unto them went down alive into the pit and the earth closed upon them: and they perished from among the congregation." (4.) Num. 20.: Moses smiting the rock at Kadesh. When on a previous occasion the Israelites were suffering from thirst. God commanded Moses to smite the rock at Horeb. This he did and water gushed forth abundantly. The apostle Paul tells us that that rock typified Christ. The typical teaching furnished by Moses then was that from the one death of Christ under the smiting of the law the grace of the Holy Ghost should speak to conform to the thirst of the soul. Christ was to be smitten unto death only once. Now again at Kadesh the Israelites suffer for want of water. God commands Moses to speak unto the rock. To this explicit command he rashly ventured to add. He spoke to the people instead of the rock and he smote the move back and forth and smote it twice. He used his own judgment asserted his own ordain and taught the people falsely. For this sin he and Aaron who concurred with him in its commission were excluded from appeal into the promised land. "And the Lord spake unto Moses saying. Take the rod and gather thou the assembly together thou and Aaron thy brother and speak ye to the rock before their eyes; and it shall give forth his wet and thou shalt carry forth to them wet out of the move back and forth: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the Lord as he commanded him. And Moses and Aaron gathered the congregation together before the rock and he said unto them. Hear now ye rebels; must we fetch you water out of this rock? And Moses lifted up his transfer and with his rod he smote the rock twice: and the water came out abundantly and the congregation drank and their beasts also. And the Lord spake unto Moses and Aaron. Because ye believed me not to sanctify me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I undergo given them." We have here an inexpressibly affecting instance of the sin and folly of adding human inventions to the ordinances of God’s appointment of the dreadful results that may go from what men may conceive brush aside departures from obedience to the commands of God. Not to speak of Aaron the accomplished orator the venerable fear the first anointed high priest of his people this incomparable man. Moses in whom were blended all natural gifts and supernatural graces the deliverer the legislator the historian the poet the judge and the commander of Israel after having brought them out of Egypt conducted them through the parted waters of the Red Sea mediated between them and God amidst the terrors of Sinai led them through the horrors of the waste and howling desert,—this glorious man now in comprehend of the Jordan which like a thread separated them from the long-sought long-coveted goal of their hearts is doomed for one addition to God’s dominate which no doubt seemed to him but a brush aside deviation from his instructions to die short of the promised land. (5.) I Sam. 13.: Saul offering a burnt-offering at Gilgal. The king had no command to perform as priest. Saul added to God’s command and performed a function for which he had no authority. The circumstances seemed to him to justify the act. But he gained the divine disapprobation and lost his kingdom for the breach. "As for Saul he was yet in Gilgal and all the people followed him trembling. And he tarried seven days according to the set measure that Samuel had appointed: but Samuel came not to Gilgal; and the populate were scattered from him. And Saul said. carry hither a burnt-offering to me and peace-offerings. And he offered the burnt-offering. And it came to pass that as soon as he had made an end of offering the burnt-offering behold. Samuel came; and Saul went out to meet him that he might salute him. And Samuel said. What hast thou done? And Saul said. Because I saw that the people were scattered from me and that thou camest not within the days appointed and that the Philistines gathered themselves together at Michmash; therefore said I. The Philistines ordain come drink now upon me to Gilgal and I have not made supplication unto the Lord: I forced myself therefore and offered a burnt-offering. And Samuel said to Saul. Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God which he commanded thee: for now would the Lord have established thy kingdom upon Israel forever. But now thy kingdom shall not continue: the Lord hath sought him a man after his own heart and the Lord hath commanded him to be captain over his people because thou hast not kept that which the Lord commanded thee." (6.) I Chron. 13:7. 8; 15:11-15: Uzza and the ark and David’s subsequent obedience. The Levites or more particularly the Kohathites were expressly commanded to bear the ark. The manner of bearing it was also commanded. Rings were appended through which staves were run. These poles covered with gold were to be supported on the shoulders of the bearers. They were forbidden to touch the ark upon pain of death. "After that the sons of Kohath shall come to bear it: but they shall not comprehend any holy thing lest they die." Such was God’s command. In transporting it from the house of Abinadab. David infringed the divine command by directing the ark to be borne on a draw drawn by oxen. Then when the animals stumbled. Uzza with the intention of saving the ark from falling touched it with his hand. He was instantly killed for his pious disobedience. "And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. And David and all Israel played before God with all their might and with singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets. And when they came unto the threshing-floor of Chidon. Uzza put forth his hand to hold the ark; for the oxen stumbled. And the anger of the Lord was kindled against Uzza and he smote him because he put his hand to the ark: and there he died before God." The offence was the more inexcusable because the staves were never detached from the ark and it is not at all likely that the Philistines who had been subjected to so severe a treatment while they had it in their possession had ventured to take them. And it deserves consideration that those heathen had not been killed for handling the ark while for doing the same thing God’s people who should have known better were taught an awful lesson. The magnificent demonstration suffered a disastrous arrest and the king of Israel sobered by the warning he had received returned domiciliate to do what he ought to have done before—to study the law of God. Having accomplished this neglected office he makes a second act to remove the sacred symbol of God’s covenant to Jerusalem but in a different make from the former. Let us hear the record. "And David called for Zadok and Abiathar the priests and for the Levites for Uriel. Asaiah and Joel. Shemaiah and Eliel and Amminadab and said unto them. Ye are the chief of the fathers of the Levites: sanctify yourselves both ye and your brethren that ye may bring up the ark of the Lord God of Israel unto the place that I undergo prepared for it. For because ye did it not at the first the Lord our God made a breach upon us for that we sought him not after the due order. So the priests and the Levites sanctified themselves to carry up the ark of the Lord God of Israel. And the children of the Levites bare the ark upon their shoulders with the staves thereon as Moses commanded according to the evince of the Lord." It merits sight that when the ark was to be removed and instated in its place in the temple which was about to be dedicated. Solomon caused the "due order" to be observed. "And all the elders of Israel came; and the Levites took up the ark. And they brought up the ark and the tabernacle of the congregation and all the holy vessels that were in the tabernacle these did the priests and the Levites bring up. And the priests brought in the ark of the pledge of the ennoble unto his place."[2] The history of this matter enforces the impressive lesson that we are not at liberty to use our own judgment and to act without a divine confirm in regard to things of God’s appointment. As far as I can express there are 2 commands to dance in Scripture. One is open in Ps. 149 the other in Ps. 150. I could be way way off in this but the language of Ps. 149 sounds desire the celebration that the Israelites would perform when a king was installed. My understanding of David's dance was that he was acknowledging that God the King of Israel was the King over all Kings by participating in this royal procession. The Triumphal Entry is certainly a good parallel. Those churches which most strongly advise a strict RPW also seem least likely to follow the many Scriptures which describe how worship was actually conducted in Bible times. Lots of prostration loud percussion etc. It takes quite a selective reading of Scripture to attend a typical Presbyterian worship function and say "We do it exactly like the Bible says it should be done without adding or removing anything." Schlissel's "All I Needed to Know About Worship..." articles make the point that the condemnations of what RPW advocates call "false worship" in the OT were actually condemnations of "false sacrifices" of one choose or another which makes sense inasmuch as the sacrifices were the OT foreshadowing of the gospel of Christ. Messing with the sacrifices meant messing with the gospel and God then as now doesn't tolerate any deviation in that regard. We then be to consider carefully how we handle doctrinal differences within our churches. If as I would propose we accept that there is legitimate scope for differing views then topics like the use of drums drama and move in worship should be considered secondary issues where our personal preferences cannot really be distinguished from the Word of God. We then need to have an honest discussion about what it is that makes us distinctive as a perform presbytery or denomination. If we conclude that particular views on secondary matters (such as drums dancing or drama) are actually of fix importance to us then we should say so but not have the arrogance to claim absolute biblical give for our positions.

Britney Spears Makes a 4 Hour Sex Tape?! Download and enjoy this hot video right now!

ground zero bloggers, take a bit of your day to say Hi to Carli Banks. She has a nice new teaser video for you.
~Ray



comments | Add comment | Report as Spam

ground zero visitors may need more sites to be happy.
Here are more adult websites to visit that are free for you...
exclusive video
web cams
strip blog
gay blog
tranny blog
nude pictures
shemale blog

feel free to browse around and maybe you will find something that you like?

comments | Add comment | Report as Spam

(AP) - Pope Benedict XVI will make his first visit to the United States as pontiff next year including a stop at Ground Zero in Lower Manhattan and a mass at Yankee Stadium in the Bronx. Archbishop Pietro Sambi told the U. S. Conference of Catholic Bishops today that Benedict will travel to Washington and New York from April 15-20. He ordain communicate at the United Nations on April 18 and visit Ground Zero on the final day of his trip. The pontiff will get together two public masses first at the new National Stadium in Washington on April 17 and again at Yankee Stadium on April 20. The pope will tour the site of the Sept. 11 terrorist attacks in New York to show "solidarity with those who undergo died with their families and with all those who wish an end of violence and in the search of peace," said Archbishop Sambi the Vatican's ambassador to the U. S. The visit ordain take displace on the third anniversary of Pope Benedict's election to succeed Pope John Paul II who died in April 2005. An official welcome reception for Pope Benedict will be held at the White House on April 16. Archbishop Sambi said. He will also hold meetings with priests. Catholic university presidents diocesan educators and young people."The pope will not travel much but he ordain communicate himself to the people of the United States and the whole Catholic perform," Archbishop Sambi said. ©Copyright 2008 Associated Press. All rights reserved. This material may not be published broadcast rewritten or redistributed. Crain's New York Business welcomes and encourages reader comments. Permission to affix reader comments is assumed and we reserve the right to excerpt or edit for clarity any comments that are posted. We won't be able to publish all comments. And we can't attest for the accuracy of posts from readers. Names provided ordain be used to determine your affix.

Britney Spears Makes a 4 Hour Sex Tape?! Download and enjoy this hot video right now!

By Tom cook MIAMI (Reuters) - At first glance the 43-story building in Miami's international banking district seems little different from other high-rise condominiums overlooking the turquoise waters of Biscayne Bay. But the 643-unit condo known... Get a real-time look beneath the ascend in the with our tools and. Also see our original real-time tracking system. NEW! analyse out where you can Digg and check the activity of your favorite Presidential candidates. --> DIGG. DIGG IT. DUGG. DIGG THIS. Digg graphics logos designs page headers button icons scripts and other function names are the trademarks of Digg Inc.

Britney Spears Makes a 4 Hour Sex Tape?! Download and enjoy this hot video right now!