1870-David Steele.-A commentary on the entire book of Revelation from an historicist and postmillennial perspective incorporating the insights of Covenanting principles and a concern for the standards of the Reformed Presbyterian church.
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1871-David Steele.-An exposure and critique of the so-called “American” RP “Covenant” of 1871.
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1871-David Steele.-This is a review of Mr. James W. Shaw’s sermon “Our Banners Set Up,” preached against the “American” Covenant of 1871, explaining that Mr. Shaw had already adopted backsliding principles.
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1873-David Steele.-In this brief article, Mr. Steele raises the question of revising the metrical Psalter. He identifies the craftiness of those who subvert the worship of the church and challenges their authority. This includes an interesting discussion on the need for historical succession to be comprised of both faith and practice.
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1873-David Steele.-In this article, the defects of the “new version” of the Psalms, produced by the United Presbyterian Church, is subjected to scrutiny in a couple of serious points. The theme is the difficulty of danger of undertaking any revision of the Psalter without proper theological and confessional moorings.
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1873-David Steele.-In this article, Mr. Steele rescues the Christian concept of love from being dissolved into sentimentality. He also defends the doctrine of good and necessary consequence and its use in framing the faith and practice of the Protestant church.
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1878-David Steele.-An short article on the question of Covenanters and taxation.
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1879-David Steele. Originally written in 1871, this was re-written to expand upon the fruit of the “American” RP “Covenant of 1871,” showing its defects and departures from Covenanter principles.
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1879-David Steele.-A second edition of the principles of the Scottish Second Reformation against the “American” RP “Covenant of 1871.”
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1882-David Steele.-A brief article on Sabbath keeping and why calling the day “Sunday” is inappropriate.
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1883-David Steele.-An autobiographical account of David Steele’s long life and career as a theological gadfly, advancing historic Covenanter principles, to his wandering Reformed Presbyterian brethren.
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1885-David Steele.-A Thanksgiving sermon.
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1885-David Steele.-A defense against false accusations with reflections on the arrogance of youth and the ungratefulness often shown to teachers by their erstwhile students.
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1885-David Steele.-On Covenanter identity, the American “civil” war and matters of taxation.
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1886-David Steele.-A sketch of RP history with special emphasis on the formation of the Reformed Presbytery (i.e., “Steelite”), in 1840, and its 19th century contendings.
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ca. 1885-David Steele.-A defense of the practice of lining in the singing of the Psalms. Mr. Steele explains how the principle of charity ought to work in the public worship of the church.
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1822-Alexander McLeod.-Here is a very interesting glimpse of McLeod’s understanding of the future prospect of the Jews. This address contains a mixture of then current events in the world of the Hebrews of the diaspora. One of the proposals was creating a society,, or village, for Jews that converted to Christianity since they were no longer welcome amongst their own people but were not able to assimilate with Gentiles.
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1822-Alexander McLeod.-This series of articles contains a detailed exegetical examination of Romans 8:18-23, written in order to counter many of the claims made by Universalists, or Restorationists, against the doctrine of eternal punishment. In the course of making his argument, McLeod discusses several ancillary doctrines, such as that of adoption.
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1822-Alexander McLeod.-In this article, McLeod explores the doctrine of providence and he does so with an eye to discussing the place of evil and sin in the providential government of God. His concern is to preserve the doctrine of an all pervading providence while explaining why God is neither the author nor approver of the sinfulness of men.
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1823-Alexander McLeod.-In this letter, McLeod addresses the outbreak of Yellow fever, in New York. He discusses it as from the afflicting hand of God and counters the notion that God does not afflict the children of men. He ably shows that judicial punishments are not part of the Old Testament ceremonial economy but reflect the common operations of God toward sinful men since the beginning of time.
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