A Reformed Response to COVID-19: Heed the Rod!
By James Brown Jr.
Posted: May 19th, 2020
Posted: May 19th, 2020
The purpose of this series of articles is not to debate the science behind viruses or all the "what if's" related to COVID-19. Regardless of the differing speculations and opinions, this is the most significant crisis of our lifetime. So, it is important to remember that this series of articles is focused on the way the elders of Reformed Church of the Holy Trinity (and more specifically myself in writing down these thoughts) have processed and responded to this crisis. Our purpose was to know our duty in our respective sphere and locality, the protection of our members spiritually and physically, and the testimony of Jesus Christ both for the short and long-term.
Therefore, in the first part of our series, A Reformed Response to COVID-19, we set forth the three guiding standards for our initial response to the government-imposed shutdown.
The first absolute standard directing our response was the Biblical command to submit to "every ordinance of man" by the civil government (1 Peter 2:13-14). This command is absolute and entire unless the submission to a civil power violates a higher power. It is God who has ordained civil power (Romans 13:1) and therefore these powers are subject to Him (Psalm 22:28). Because He is the highest power, human laws cannot conflict with His law. Civil rulers are delegated to administrate these Divinely ordained powers as they see fit so long as they are not contrary to God's natural and moral law.
Of course, rebels will always find loopholes to justify their rebellion, but our disposition is to be one of submission unless it is impossible. Therefore, the authority, necessity, and degree of disobedience must be proven beyond all doubt theologically, legally, and historically.
The second guiding principle was the sanctity of life and God's command for us to do everything reasonable and necessary to preserve life. Since social distancing, quarantine, and isolation has been the standard way to deal with plagues for at least the last 500 years and based upon the information and knowledge of those whom God in His Providence has set up to rule over us, the only proper response was to submit to the shutdown of towns and cities en masse to preserve life.
The third key characteristic was a love for neighbor that we are not only to profess but to demonstrate. The key to understanding this idea of loving your neighbor is the appendix "as thyself." Of course, that is the minimum requirement. The requirement for Christians toward other Christians is more than yourself (Philippians 2:3-4; Romans 12:10; Romans 15:1; 1 Corinthians 10:24; 1 Corinthians 13:4-7).
These were the things that guided our initial decision making, which was not a decision but a submission to the Word of God. I say that not as some signal of virtue because it was not natural virtue but submission to authority. Our flesh does not like to submit to an authority other than our own and our immediate response, no matter how restrained publicly, was no different from anyone else who does not like being told what to do.
Although it took some reflection to get our minds right, we believed such would be the case with some of our brethren who were wanting to kick against the goad of Providential correction.
It should also be remembered, despite the criticism we have received, is that we were making no declaration regarding the accuracy of the threat of this virus. As Dr. Anthony Fauci has stated, "these things are unpredictable."[1] The best experts on infectious diseases cannot predict the way a virus is going to act. It has been over 100 years since the Spanish Flu and while there are many theories as to why that virus was so contagious and deadly, no one knows why. They can detect how viral and lethal a virus could be but in the end, the virus will act as it is directed by God. Knowing that something is capable is not the same as knowing the future.
Nevertheless, as historian Niall Ferguson has said of the Spanish Flu epidemic, "we’ll never really know [why]."[2] That is unless you are a Reformed Christian and then the answer should be obvious.
Therefore, in the first part of our series, A Reformed Response to COVID-19, we set forth the three guiding standards for our initial response to the government-imposed shutdown.
The first absolute standard directing our response was the Biblical command to submit to "every ordinance of man" by the civil government (1 Peter 2:13-14). This command is absolute and entire unless the submission to a civil power violates a higher power. It is God who has ordained civil power (Romans 13:1) and therefore these powers are subject to Him (Psalm 22:28). Because He is the highest power, human laws cannot conflict with His law. Civil rulers are delegated to administrate these Divinely ordained powers as they see fit so long as they are not contrary to God's natural and moral law.
Of course, rebels will always find loopholes to justify their rebellion, but our disposition is to be one of submission unless it is impossible. Therefore, the authority, necessity, and degree of disobedience must be proven beyond all doubt theologically, legally, and historically.
The second guiding principle was the sanctity of life and God's command for us to do everything reasonable and necessary to preserve life. Since social distancing, quarantine, and isolation has been the standard way to deal with plagues for at least the last 500 years and based upon the information and knowledge of those whom God in His Providence has set up to rule over us, the only proper response was to submit to the shutdown of towns and cities en masse to preserve life.
The third key characteristic was a love for neighbor that we are not only to profess but to demonstrate. The key to understanding this idea of loving your neighbor is the appendix "as thyself." Of course, that is the minimum requirement. The requirement for Christians toward other Christians is more than yourself (Philippians 2:3-4; Romans 12:10; Romans 15:1; 1 Corinthians 10:24; 1 Corinthians 13:4-7).
These were the things that guided our initial decision making, which was not a decision but a submission to the Word of God. I say that not as some signal of virtue because it was not natural virtue but submission to authority. Our flesh does not like to submit to an authority other than our own and our immediate response, no matter how restrained publicly, was no different from anyone else who does not like being told what to do.
Although it took some reflection to get our minds right, we believed such would be the case with some of our brethren who were wanting to kick against the goad of Providential correction.
It should also be remembered, despite the criticism we have received, is that we were making no declaration regarding the accuracy of the threat of this virus. As Dr. Anthony Fauci has stated, "these things are unpredictable."[1] The best experts on infectious diseases cannot predict the way a virus is going to act. It has been over 100 years since the Spanish Flu and while there are many theories as to why that virus was so contagious and deadly, no one knows why. They can detect how viral and lethal a virus could be but in the end, the virus will act as it is directed by God. Knowing that something is capable is not the same as knowing the future.
Nevertheless, as historian Niall Ferguson has said of the Spanish Flu epidemic, "we’ll never really know [why]."[2] That is unless you are a Reformed Christian and then the answer should be obvious.
"God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established." –Westminster Confession of Faith[3]
This brings into question two additional presuppositions that influenced our initial decision, one of which we assumed to be foundational for all our Reformed brethren and the other we knew was more problematic in our current culture.
The first is the sovereignty of God to cause "all things to come to pass immutably, and infallibly" according to His foreknowledge and decree through His active and continual providence.[4]
Concerning this Providence, the German Reformer Heinrich Heppe wrote, "What God really intended by creating the world is set forth for us in the continuance of the world as God's Providence. There is a single divine act by which God creates the world and determines its government. That is why Providence may be conceived as a continuous world-creation."[5]
God in His Providence is working out all things according to His will to make His power and glory known. This ultimate glory will be fully realized when the whole world is brought into subjection to Christ (Psalm 22:27; Revelation 15:4; Psalm 86:9; Psalm 2:7-12; Psalm 72). When this happens it will bring glory to Christ and not us. This is a major problem in the modern Postmillennial movement. We have forgotten that we are a subsection of secondary causes but it is God's Providence causing His decrees to fall out in the earth. When every knee bows and confesses that Jesus is Lord and this world is reconciled to Him, the glory will be His and not ours. Therefore, in His Providence God is recreating mankind and the world in and through Christ (Isaiah 65:17; 2 Peter 3:13)
Even though we were not excited about our current distress and all the fallout that will be associated with it, we did have to confess it is of the Lord. This is what the Lord has ordered for His ultimate purpose to bring to pass all things according to His will. Our initial response should be that Jesus Christ is Lord over heaven and earth, which includes this global crisis. We can either bow and declare Jesus is Lord or we can arrogantly and unproductively question His will and authority.
The first is the sovereignty of God to cause "all things to come to pass immutably, and infallibly" according to His foreknowledge and decree through His active and continual providence.[4]
Concerning this Providence, the German Reformer Heinrich Heppe wrote, "What God really intended by creating the world is set forth for us in the continuance of the world as God's Providence. There is a single divine act by which God creates the world and determines its government. That is why Providence may be conceived as a continuous world-creation."[5]
God in His Providence is working out all things according to His will to make His power and glory known. This ultimate glory will be fully realized when the whole world is brought into subjection to Christ (Psalm 22:27; Revelation 15:4; Psalm 86:9; Psalm 2:7-12; Psalm 72). When this happens it will bring glory to Christ and not us. This is a major problem in the modern Postmillennial movement. We have forgotten that we are a subsection of secondary causes but it is God's Providence causing His decrees to fall out in the earth. When every knee bows and confesses that Jesus is Lord and this world is reconciled to Him, the glory will be His and not ours. Therefore, in His Providence God is recreating mankind and the world in and through Christ (Isaiah 65:17; 2 Peter 3:13)
Even though we were not excited about our current distress and all the fallout that will be associated with it, we did have to confess it is of the Lord. This is what the Lord has ordered for His ultimate purpose to bring to pass all things according to His will. Our initial response should be that Jesus Christ is Lord over heaven and earth, which includes this global crisis. We can either bow and declare Jesus is Lord or we can arrogantly and unproductively question His will and authority.
"And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?" –Daniel 4:35
This does not mean that we are not mindful of secondary causes and consequences. We must faithfully observe to do all that the Lord has commanded us amid His sovereign decrees and providence. We must also conduct ourselves in integrity to address and care for those affected by this disease be it the loss of loved ones, health, wealth, or freedoms. Regardless, it is of the Lord.
The second and more difficult issue for modern Americans is a specific part of His Providence we most hate—judgment! American conservatives seem to be the most infected by this spiritual disease thinking we have some natural birthright that protects us from God's judgment.
Now, that is not to say we do not like to see judgment upon others, especially the sodomites, the abortionists, or even our brethren when we are feeling vengeful and miffed when they refuse to affirm our favorite translation or private interpretation.
The problem is we never include ourselves in this discussion. We have gone so far as to say there is no judgment on God's people. Unwittingly, we have adopted an application of antinomianism when we say God the Father does not judge or punish His children. At best we will admit to some kind of "time out" and distort the meaning of correction when the Old Testament is full of examples of God's judgment falling on the just and the unjust alike. We have leveled and dissolved every category into one meaningless classification without any distinction of justification and sanctification; individuals and nations; or blessings and cursings.
Part of this problem is that we muddle the persons of the Trinity failing to distinguish between the Father's relationship to His children and the Son's relationship to His bride. We have fallen prey to the liberal leveling of the Persons of the Trinity and the distinctions of the intolerant Old Testament God and the tolerant New Testament God. Paul seems to indicate otherwise in his sermon on Mars' Hill (Acts 17:30).
The lack of inclusion and focus upon God's people in matters of temporal correction, punishment, and judgment reveals how infected with are with easy-believism or antinomianism. This is something we have learned firsthand. As long as you are denouncing those outside of your self-defined identity group you will be lauded as the modern John Knox, but as soon as you place the blame where it belongs you will be vilified or ignored. Our culpability is what we refuse to admit. We would rather shift the blame to the sodomites, the abortionists, the pornographers, or liberals of any stripe rather than admit that we, God's people, are chiefly to blame.
Without a doubt, this pandemic is a judgment upon the wicked. A lot of wickedness is being restrained not only in our nation but throughout the entire world. However, the Old and New Testament's focus is primarily concerning God's people because it is corrective and not destructive. Destructive judgment against the wicked, such as in the example of Sodom and Gomorrah, does not have a view to reformation and restoration. However, corrective judgment is the goodness of God that leads us to repentance such as in the example of Judah's captivity. Certainly, God uses corrective judgment upon unbelievers to bring them to faith such as with Nebuchadnezzar, but it must be admitted that the primary focus of Scripture is God's corrective judgment upon His children.
In the First Century, the apostle Peter declares that "the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?" (1 Peter 4:17). This judgment Peter talks of is corrective for the Lord to build and advance His Church.
Still yet, this corrective judgment may include the specific removal of certain elements that have become incurable in this life or necessary as a general warning to all.
For example, unrepentant sin is to be rebuked publicly in the Church so that others may fear (1 Timothy 5:20). In Revelation 2:5 the church at Ephesus is warned that if they did not repent they would be removed out of their place. The meaning is obvious that the Lord would bring permanent removal of their particular church-state in some way. Regardless of the manner of removal, it was not a "time out."
One of the internal disputes we are having today in conservative Christianity is the many who want the benefits without the purification. For example, we hear many calling us to a 1776 moment but it is a meaningless call without a "Great Awakening" and the proper authority issue such a call. Without such, all we have is a modified version of the French Revolution. Why? Because we are unwilling to humble ourselves in a true confession of sin, repentance, and faith in Jesus Christ while we are demanding the repentance of the wicked with vitriolic fervor as if they are the real problem. We have no real fear of our candlestick being removed.
Deliverance and reformation are not dependent upon the reformation of the godless but upon the reformation of God's people. Neither is the advancement of the Gospel and the Church contingent upon the unbelievers.
The Lord declares "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land" (2 Chronicles 7:14).
During the darkest period of history, Luke declares the victorious nature of the Gospel and the Church.
The second and more difficult issue for modern Americans is a specific part of His Providence we most hate—judgment! American conservatives seem to be the most infected by this spiritual disease thinking we have some natural birthright that protects us from God's judgment.
Now, that is not to say we do not like to see judgment upon others, especially the sodomites, the abortionists, or even our brethren when we are feeling vengeful and miffed when they refuse to affirm our favorite translation or private interpretation.
The problem is we never include ourselves in this discussion. We have gone so far as to say there is no judgment on God's people. Unwittingly, we have adopted an application of antinomianism when we say God the Father does not judge or punish His children. At best we will admit to some kind of "time out" and distort the meaning of correction when the Old Testament is full of examples of God's judgment falling on the just and the unjust alike. We have leveled and dissolved every category into one meaningless classification without any distinction of justification and sanctification; individuals and nations; or blessings and cursings.
Part of this problem is that we muddle the persons of the Trinity failing to distinguish between the Father's relationship to His children and the Son's relationship to His bride. We have fallen prey to the liberal leveling of the Persons of the Trinity and the distinctions of the intolerant Old Testament God and the tolerant New Testament God. Paul seems to indicate otherwise in his sermon on Mars' Hill (Acts 17:30).
The lack of inclusion and focus upon God's people in matters of temporal correction, punishment, and judgment reveals how infected with are with easy-believism or antinomianism. This is something we have learned firsthand. As long as you are denouncing those outside of your self-defined identity group you will be lauded as the modern John Knox, but as soon as you place the blame where it belongs you will be vilified or ignored. Our culpability is what we refuse to admit. We would rather shift the blame to the sodomites, the abortionists, the pornographers, or liberals of any stripe rather than admit that we, God's people, are chiefly to blame.
Without a doubt, this pandemic is a judgment upon the wicked. A lot of wickedness is being restrained not only in our nation but throughout the entire world. However, the Old and New Testament's focus is primarily concerning God's people because it is corrective and not destructive. Destructive judgment against the wicked, such as in the example of Sodom and Gomorrah, does not have a view to reformation and restoration. However, corrective judgment is the goodness of God that leads us to repentance such as in the example of Judah's captivity. Certainly, God uses corrective judgment upon unbelievers to bring them to faith such as with Nebuchadnezzar, but it must be admitted that the primary focus of Scripture is God's corrective judgment upon His children.
In the First Century, the apostle Peter declares that "the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?" (1 Peter 4:17). This judgment Peter talks of is corrective for the Lord to build and advance His Church.
Still yet, this corrective judgment may include the specific removal of certain elements that have become incurable in this life or necessary as a general warning to all.
For example, unrepentant sin is to be rebuked publicly in the Church so that others may fear (1 Timothy 5:20). In Revelation 2:5 the church at Ephesus is warned that if they did not repent they would be removed out of their place. The meaning is obvious that the Lord would bring permanent removal of their particular church-state in some way. Regardless of the manner of removal, it was not a "time out."
One of the internal disputes we are having today in conservative Christianity is the many who want the benefits without the purification. For example, we hear many calling us to a 1776 moment but it is a meaningless call without a "Great Awakening" and the proper authority issue such a call. Without such, all we have is a modified version of the French Revolution. Why? Because we are unwilling to humble ourselves in a true confession of sin, repentance, and faith in Jesus Christ while we are demanding the repentance of the wicked with vitriolic fervor as if they are the real problem. We have no real fear of our candlestick being removed.
Deliverance and reformation are not dependent upon the reformation of the godless but upon the reformation of God's people. Neither is the advancement of the Gospel and the Church contingent upon the unbelievers.
The Lord declares "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land" (2 Chronicles 7:14).
During the darkest period of history, Luke declares the victorious nature of the Gospel and the Church.
"But the word of God grew and multiplied." –Acts 12:24
"So mightily grew the word of God and prevailed." –Acts 19:20
One of the conditions for forgiveness and restoration in Leviticus 26 is that God's people would acknowledge their iniquity and rebellion against the ways of God in the confession of sin, humility, and the acceptance of their punishment (Leviticus 26:40-41).
We will never find true repentance if we will not humble ourselves and accept God's corrective punishment upon us. This pandemic is not about the godless, even though, it is a secondary cause and effect in God's providential work in making the kingdoms of this earth the kingdoms of our Lord and of His Christ. The primary purpose is the correction of God's people in His providential work to make the kingdoms of this earth the kingdoms of our Lord and of His Christ (Revelation 11:15).
Therefore, this is of the Lord's doing and we should be confident that all these things are working together for the good of them that love God and are called according to His purpose (Romans 8:28).
Although there has been a revival of certain good things, for example, an interest in Reformed Theology and Political Calvinism, the thing we have not learned to do in this modern context is to surrender to the rod (punishment).
As God is pleading for His people to repent in Micah 6 and begins to declare His punishment upon their sins, the Lord makes this interesting statement in verse 9:
We will never find true repentance if we will not humble ourselves and accept God's corrective punishment upon us. This pandemic is not about the godless, even though, it is a secondary cause and effect in God's providential work in making the kingdoms of this earth the kingdoms of our Lord and of His Christ. The primary purpose is the correction of God's people in His providential work to make the kingdoms of this earth the kingdoms of our Lord and of His Christ (Revelation 11:15).
Therefore, this is of the Lord's doing and we should be confident that all these things are working together for the good of them that love God and are called according to His purpose (Romans 8:28).
Although there has been a revival of certain good things, for example, an interest in Reformed Theology and Political Calvinism, the thing we have not learned to do in this modern context is to surrender to the rod (punishment).
As God is pleading for His people to repent in Micah 6 and begins to declare His punishment upon their sins, the Lord makes this interesting statement in verse 9:
"Heed the rod and Him who has appointed it."
The Hebrew word that is translated as "hear, hearken, heed, or obey" in most translations is stated as a command where an action is to be taken. This action is repentance and a return to the ways of God, which were summarized in verse 8 as doing justly, loving mercy, and walking humbly with our God.
But notice, to heed the rod is to heed the one who has appointed it and to heed the providence of God is to heed the rod. This is where if we are not careful we end up in practical atheism and God's judgment upon those who refuse to acknowledge Him as Sovereign. And, we all know how that ends in Romans 1.
One thing is clear, reformation only takes place when we hearken or obey the rod of God's punishment. In other words, as was said in Leviticus 26:41, if we "accept of the punishment of our iniquity."
The way out of this is not immediately rising in defiance but immediately humbling ourselves in repentance. Until we are willing to do this there is no reason to discuss any further details or actions for as Jeremiah told the leaders and people of Jerusalem, resistance is futile.
But notice, to heed the rod is to heed the one who has appointed it and to heed the providence of God is to heed the rod. This is where if we are not careful we end up in practical atheism and God's judgment upon those who refuse to acknowledge Him as Sovereign. And, we all know how that ends in Romans 1.
One thing is clear, reformation only takes place when we hearken or obey the rod of God's punishment. In other words, as was said in Leviticus 26:41, if we "accept of the punishment of our iniquity."
The way out of this is not immediately rising in defiance but immediately humbling ourselves in repentance. Until we are willing to do this there is no reason to discuss any further details or actions for as Jeremiah told the leaders and people of Jerusalem, resistance is futile.
"Truly in vain is salvation hoped for from the hills, [and from] the multitude of mountains: truly in the LORD our God [is] the salvation of Israel." –Jeremiah 3:23
God indeed uses means in the reconciliation of the world to Himself and the first means God uses is corrective punishment upon His children. It could be said that unless we are willing to take responsibility for our sins and the sins of our nation there is no hope for us.
This is what we see in the prayer of Nehemiah. Before he began the work of reformation and restoration he prayed:
This is what we see in the prayer of Nehemiah. Before he began the work of reformation and restoration he prayed:
"I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments: Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father’s house have sinned. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations: But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there" –Nehemiah 1:5-9
Our first response to this crisis should have been "we have sinned against thee: both I and my father's house have sinned."
If we had responded in humility before the Lord, we would have recognized it is not by accident that the Church was not able to assemble. Just maybe this crisis is not about physical uncleanness (disease) but spiritual uncleanness (hypocrisy). Could it be that this is not about quarantining society but quarantining the house of God?
If we had responded in humility before the Lord, we would have recognized it is not by accident that the Church was not able to assemble. Just maybe this crisis is not about physical uncleanness (disease) but spiritual uncleanness (hypocrisy). Could it be that this is not about quarantining society but quarantining the house of God?
"Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them." –Ezekiel 22:26
"Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD." –Leviticus 22:3
Maybe God is tired of our charade and needs a break. Maybe He is tired of our individualism covered in religiosity. Maybe He is tired of our condemnation of thieves, adulterers, and idolaters while we are robbing God blind (Malachi 3:7-10), neighing after our neighbor's wife like well-fed horses (Jeremiah 5:8), and piously committing sacrilege in religious hypocrisy (Jeremiah 7:1-15).
But, we were too occupied with pride asserting our theories about viruses and conspiracies. We were too occupied in slanderous accusations. We were too occupied with bold demands for our rights. It all comes down to what you believe is the primary reason for our humiliation—rights or repentance? Before we get all bent out of shape over the actions of our civil rulers in this difficult and impossible situation, maybe we should "heed the rod and Him who has appointed it" (Micah 6:9).
Thomas Boston, the famed 17th Century Scottish Presbyterian wrote:
But, we were too occupied with pride asserting our theories about viruses and conspiracies. We were too occupied in slanderous accusations. We were too occupied with bold demands for our rights. It all comes down to what you believe is the primary reason for our humiliation—rights or repentance? Before we get all bent out of shape over the actions of our civil rulers in this difficult and impossible situation, maybe we should "heed the rod and Him who has appointed it" (Micah 6:9).
Thomas Boston, the famed 17th Century Scottish Presbyterian wrote:
"...therefore we must consider that those who cannot quietly keep the place assigned them of God [Boston is speaking of submission to authority] in their afflictions or relations, but still press upward against the mighty Hand that is over them, that mighty Hand that resists them, throwing them down, and often farther down than before. Whereas it treats with grace and favor those who compose themselves under it to a quiet discharge of their duty in their situation; so, eyeing this, we must set ourselves to humble ourselves."6
1. NBC News. "Fauci: U.S. 'looking very closely' at severe coronavirus symptoms in younger Americans." Accessed May 18, 2020. https://www.nbcnews.com/politics/politics-news/fauci-u-s-looking-very-closely-severe-coronavirus-symptoms-younger-n1166026
2. STAT. "A shot-in-the-dark email leads to a century-old family treasure — and hope of cracking a deadly flu’s secret." Accessed May 18, 2020. https://www.statnews.com/2018/12/05/1918-spanish-flu-unraveling-mystery/
3. Clearnote Songbook. "Westminster Confession of Faith." Accessed May 18, 2020. http://clearnotesongbook.com/confessions/westminster-confession-faith-1647#III
4. Clearnote Songbook. "Westminster Confession of Faith." Accessed May 18, 2020. http://clearnotesongbook.com/confessions/westminster-confession-faith-1647#V
5. Heinrich Heppe, Reformed Dogmatics, (London: Wakeman Classics, 2015), 251
6. Thomas Boston, The Crook in the Lot, (Morgan, PA: Soli Deo Gloria Publications, 2001), 90
2. STAT. "A shot-in-the-dark email leads to a century-old family treasure — and hope of cracking a deadly flu’s secret." Accessed May 18, 2020. https://www.statnews.com/2018/12/05/1918-spanish-flu-unraveling-mystery/
3. Clearnote Songbook. "Westminster Confession of Faith." Accessed May 18, 2020. http://clearnotesongbook.com/confessions/westminster-confession-faith-1647#III
4. Clearnote Songbook. "Westminster Confession of Faith." Accessed May 18, 2020. http://clearnotesongbook.com/confessions/westminster-confession-faith-1647#V
5. Heinrich Heppe, Reformed Dogmatics, (London: Wakeman Classics, 2015), 251
6. Thomas Boston, The Crook in the Lot, (Morgan, PA: Soli Deo Gloria Publications, 2001), 90
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ABOUT THE AUTHOR
James Brown Jr.
Since 2013, James has served as the pastor of Reformed Church of the Holy Trinity. For 22 years, he has worked in the ministry in Georgia and Indiana. Ordained as a Baptist minister in 2004, he is now a member of Evangel Presbytery. James is married to Sonya and they have 9 children and 6 grandchildren.
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