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Volume 7, Issue 3: Footnotes

Quotations in Order of Appearance


1. R.L. Dabney, The Practical Philosophy (Harrisonburg, VA: Sprinkle Publ. 1984 [1897]) p. 48.
2. Martin Bucer, "De Regno Christi" in Melanchthon and Bucer (Philadelphia, PA: Westminster Press, 1979) p. 346.
3. C.S. Lewis, ed. Essays Presented to Charles Williams (Grand Rapids, MI, Eerdmans, 1966) p. 102.
4. Ibid ., pp. 71-72.
5. J.C. Ryle, Holiness (Greensboro,NC: Homiletic Press, 1956) p.129.
6. A.W. Tozer, Man the Dwelling Place of God (Harrisburg, PA, Christian Publications Inc., 1966) p. 135-136.
7. John Calvin, Commentaries (Grand Rapids, MI: Baker Books, 1979) XXI p. 300.
8. R.L. Dabney, Practical Philosophy p.53.
9. Larry Woiwode, Acts: A Writer's Reflections on the Church, Writing, and His Own Life (San Francisco, CA: Harper Collins, 1993) p. 7,8.
10. David Wells, No Place for Truth (Grand Rapids, MI: Eerdmans Publ. 1993) p. 202.
11. Gene Edward Veith, State of the Arts (Wheaton, IL: Crossway Books, 1991) p. 214.
12. Dallas Willard, The Spirit of the Disciplines (San Francisco, CA: Harper Collins, 1988) p. 163.
13. George MacDonald, Robert Falconer (New York: Rutledge, 1870) p. 88 cited in Gene Edward Veith, State of the Arts, p. 232.
14. P.J. O'Rourke, Republican Party Reptile (New York, NY: Atlantic Monthly Press, 1987).
15. Neil Postman, Amusing Ourselves to Death (New York, NY: Penguin Books, 1986) p. vii, viii.
16. Larry Woiwode, Acts , p. 44.


1. John Bunyan, Works of John Bunyan, vol. 3 (Carlisle, PA: Banner, Carlisle, 1991) p. 170
2. Cited in Leland Ryken, Worldly Saints (Grand Rapids, MI: Zondervan, 1990) p. 189.
3. Carlos Eire, War Against the Idols (Cambridge: Cambridge University Press, 1986) p. 100.

Repairing the Ruins:

* The idea for the name Marginal comes from a piece written by Gary North on Christian colleges.

Tje Puritan Eye:

* From Melanchthon and Bucer (Library of Christian Classics) edited by Wilhelm Pauck. Used by permission of Westminster John Knox Press.


1.Statement over the signatures of fourteen eminent Puritans, in "To the Reader," preface to Increase Mather, Cases of Conscience Concerning Witchcrafts (Boston: 3 October 1692).
2. Cotton Mather, Magnalia Christi Americana [London, 1702] (Edinburgh: Banner of Truth Trust, 1979) vol. 1, p. 211; cf. Boyer and Nissenbaum, Salem Village Witchcraft (Belmont, CA: Wadsworth Publishing Co., Inc., 1972), pp. 117f.
3. Cotton Mather to John Foster, 17 August 1692: "You would know whether I still retain my opinion about the horrible witchcrafts among us, and I acknowledge that I do. I do still think that when there is no further evidence against a person but only this, that a specter in their shape does afflict a neighbor, that evidence is not enough to convict the [accused?] of witchcraft. . . . The odd effects produced upon the sufferers by the look or touch of the accused are things wherein Devils may as much impose upon some harmless people as by the representation of their shapes." From Boyer and Nissenbaum, pp. 118-119.
4. The remark is from Thomas Brattle, which reads in full, "I cannot but highly applaud, and think it our duty to be very thankfull, for the endeavours of several Elders, whose lips, (I think,) should preserve knowledge, and whose counsell should, I think, have been more regarded, in a case of this nature, than as yet it has been: in particular, I cannot but think very honourably of the endeavours of a Rev'd person in Boston, whose good affection to his countrey in general, and spiritual relation to three of the Judges in particular, has made him very solicitous and industrious in this matter and I am fully persuaded, that had his notions and proposals been hearkened to, and followed, when these troubles were in their birth, in an ordinary way, they would never have grown unto that heighth which now they have." From Burr, ed. Narratives of the Witchcraft Cases, 1648-1706 (New York: Charles Scribner's Sons, 1914) p. 186-187.
5. Letter to the Earl of Nottingham , Feb. 21, 1693, in Burr, Narratives , p. 200-201.


1.John A. Witmer, "A Review of 'Wrongly Dividing the Word of Truth,'" Bibliotheca Sacra (July/September 1992) p. 272.
2. Iain Murray, The Puritan Hope (Carlisle, PA: Banner of Truth, 1971) p. 187.
3. In "History of Opinions Respecting the Millennium," American Theological Review 1 (Nov. 1859) p. 642-655.
4. Clarence Bass, Backgrounds to Dispensationalism (Grand Rapids, MI: Eerdmans, 1960) p. 21.
5. Ibid ., p. 64.
6. Ernest R. Sandeen, British and American Millennarianism 1800-1930 (Chicago: The University of Chicago Press, 1970), p. 66.
7. Charles Caldwell Ryrie, Balancing the Christian Life (Chicago, IL: Moody Press, 1969), p. 88.

8. S. Lewis Johnson, "The Paralysis of Legalism," Bibliotheca Sacra, Vol. 120 (April/June, 1963), p. 109. He cites Barnhouse, God's Freedom , p. 134. Johnson wrote "At the heart of the problem of legalism is pride, a pride that refuses to admit spiritual bankruptcy. That is why the doctrines of grace stir up so much animosity. Donald Grey Barnhouse, a giant of a man in free grace, wrote, 'It was a tragic hour when the Reformation churches wrote the Ten Commandments into their creeds and catechisms and sought to bring Gentile believers into bondage to Jewish law, which was never intended either for the Gentile nations or for the church.' He was right, too."
9. James H. Snowden, The Coming of the Lord (New York: MacMillan, 1919), p. 23-24.
10. George M. Marsden, Fundamentalism and American Culture, The Shaping of Twentieth-Century Evangelicalism: 1870-1925 (New York: Oxford University Press, 1980), p. 94. Marsden notes, "Dispensationalism, which fit so well with the Pentecostal and holiness ideas of the 'Age of the Spirit,' easily gained acceptance in the new Pentecostal movement. . . "
11. Snowden, The Coming of the Lord , p. 24.
12. Charles Spurgeon, A Treasury of David / II (Grand Rapids, MI: Zondervan, 1966), p. 466.
13. Curtis I. Crenshaw and Grover E. Gunn, III, Dispensationalism Today, Yesterday, and Tomorrow (Memphis, TN: Footstool Publications, 1989), p. 391. This book reprints B.B. Warfield's 1918 critique of Lewis S. Chafer's book He That Is Spiritual, from which these comments were excerpted.
14. Stanley J. Grenz, The Millennial Maze (Downers Grove, IL: InterVarsity Press, 1992), p. 122.

Cave of Addulam:

1. Somewhere in this issue someone coined the term 'misomuse.' Please don't be alarmed. It does not refer to a very small muse.
2. The rest of us can't really be held responsible for any gastro-intestinal discomfort caused by the 'Salad and Slug' metaphor used in the Thema. Address all doctor's notes to D. Wilson.
3. And speaking of the KKK, why is it that these white supremacist groups always fill their ranks with exempla blockheadorum calculated to give the lie to their central thesis?

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