Back to swrb
home page
Up From Reconstructionism;
or,
A Short History of the Puritan Reformed Church of Edmonton
by
Michael Wagner
copyright Michael Wagner,
1996
The Puritan Reformed Church of Edmonton was founded in November, 1989, as
a congregation of the Reformed Presbyterian Church of the United States
(RPCUS). At that time, a number of Edmonton Reconstructionists were
unhappy with their existing ecclesiastical connections, and wanted to form
a Reconstructionist church. As a result of the Christian Heritage Party
of Canada holding its national convention in Edmonton in 1989, Geoff
Donnan (then a missionary of the RPCUS) was in town. To make a long story
short, we (the Edmonton Reconstructionists) convinced Donnan (who
consulted with some fellow RPCUS ministers by phone) to accept us as an
RPCUS mission church. Then in April, 1990, one of our members, Mr. Greg
Barrow (brother of the notorious publisher Reg Barrow) was ordained as an
elder by the General Assembly of the RPCUS in Atlanta, Georgia.
During the course of 1990, most of our people became convinced of the
truth of the "regulative principle of worship," namely, that God could
only be worshipped in ways prescribed by Scripture. This meant that the
church would sing only psalms, and would not allow the use of instruments
during the worship service. Due to conflicts generated in part over this
issue, the church became separated from the RPCUS.
We continued to grow in our understanding of the biblical truths taught by
the Puritans and early Presbyterians, and changed our practices as we
learned. During this time we received some "refugees" from the Bible
Presbyterian Church of Edmonton, including Elder Lyndon Dohms. Sometime
later, in the summer of 1994, we called Greg Price, an Orthodox
Presbyterian Teaching Elder from California, to be our pastor. Price had
also come to see that the doctrines taught by the seventeenth century
Puritans and Presbyterians were the true biblical doctrines. Shortly
after his arrival in Edmonton, Price was instrumental in helping to
organize the Puritan Reformed Church of Prince George, British Columbia, a
congregation consisting primarily of ex-Charismatics who had become
Reformed through reading materials obtained from Still Waters Revival
Books and having discussions with people in the Edmonton congregation
(mainly Reg and Greg Barrow). Indeed, it is entirely accurate to say that
both the Edmonton and Prince George congregations owe their existence
(speaking from a human standpoint) to the literature ministry of Still
Waters Revival Books, which was increasingly offering works by the most
faithful authors and ministers of the Reformation.
With a session now consisting of Greg Price, Greg Barrow, and Lyndon
Dohms, the church also became involved with a group of small Presbyterian
churches (and various elders) that would come together to form a
denomination called the Reformation Presbyterian Church.
During the latter half of 1995, many of our people began to seriously
study the unique theological claims made by the "Covenanters." Again, Reg
Barrow (and his Still Waters Revival Books) was in the vanguard of this
effort. Throughout the church's short life-span, it was continuously
moving in the direction of becoming increasingly conformed to the position
of the original Westminster Standards and the Covenanted Reformation of
the mid-seventeenth century. This process culminated with the church
officially adopting the six "Terms of Ministerial and Christian Communion
in the Reformed Presbyterian Church" (i.e., the Covenanter church -- but
not to be confused with the Reformed Presbyterian Church of North America
[RPCNA]), early in 1996. At this point the church was properly
constituted in terms of the Westminster Standards and the historically
descending covenant obligation that rests upon the visible church as a
moral person. Since the Reformation Presbyterian Church was not duly
constituted on the same basis, continuing ecclesiastical fellowship was
not possible.
Most of us in the Puritan Reformed Church of Edmonton became Christians as
young adults and were first involved with evangelical or fundamentalist
churches. Through studying the Scriptures we all became Reformed. But
after travelling through various churches, becoming Reformed, and forming
our church, we didn't stop studying; we continued to hunger after the meat
of the Word. The Lord rewarded our diligent study with continued
spiritual growth. Not that we consider ourselves worthy of such signal mercies from our
covenant Lord. To the contrary, we have been greatly humbled through this
sanctifying process. Our pastor and elders have publicly
acknowledged their own sinful defection from the truth, and have humbly
sought God's grace in leading the congregation in the old paths of
righteousness and truth. Our testimony is not to our own faithfulness,
but rather to the faithfulness of our covenant God. Our deepening understanding of Scripture and history
made clear to us that the Reformers, especially the leaders of the Second
Reformation in Britain, had a more accurate understanding of Bible
doctrine than anyone (uninspired) before or since. Much of what we
learned from Reconstructionist authors was a partial introduction to the
doctrines of the Covenanted Reformation (a kind of "Covenanter's
kindergarten" to use Reg Barrow's phrase), and to that extent was very
beneficial to us. It liberated us from the much more superficial
Christianity that constitutes twentieth century North American
evangelicalism. But Reconstructionism itself is not enough.
The Covenanters
In 1638 the Presbyterians of Scotland took the National Covenant of
Scotland as a common bond of resistance to the unbiblical worship
practices that King Charles the first wanted to impose on the churches.
Then in 1643, the civil governments, national churches, and a large
percentage of the general populations of England, Scotland, and Ireland,
took the Solemn League and Covenant with the goal of forming a "covenanted
Presbyterian uniformity" in church and state. That meant (among other
things) that they wanted true Reformed Biblical Christianity to be the
established religion of all three countries, and practiced in a uniform
manner in all three countries (Fulfil ye my joy, that ye be likeminded,
having the same love, being of one accord, of one mind. Philippians 2:2).
But in time ungodly and covenant-breaking leaders (Cromwell, other
Independents, Episcopalians, Papists, etc.) came to power and persecuted
(to a greater or lesser degree) those individuals who insisted that the
terms of the Covenants be fulfilled. The persecution reached its height
under the papist King James the second, who was then overthrown by William
Prince of Orange in the so-called "Glorious Revolution" of 1689. The
worst of the persecution ended, but William was unwilling to fulfill the
terms of the Covenants. William, in fact, was an Erastian and a
tolerationist, leaving much of the Covenanted Reformation buried under
prelatical (Episcopalian) rubbish.
The Scottish reformation in its purest form was deliberately abandoned in
[William's] Revolution Settlement -- Both the Church and State concurred
in
leaving unrepealed on the Statute-book, the infamous Act Rescissory, by
which
the National Covenants were declared to be unlawful oaths, and all laws
and
constitutions, ecclesiastical or civil, were annulled, which approved and
gave
effect to them. The Revolution Church was, in every respect, an entirely
different establishment from that of the Second Reformation. Its creed
was
dictated by Erastian authority -- its government established on the ground
of
popular consent and not of Divine right -- its order and discipline were
placed
in subjection to Erastian civil rulers -- and the Scriptural liberties of
the ministry
and membership interfered with; and corruption in doctrine, and ordinances
of
worship, without the power of removing it, extensively spread throughout
the
ecclesiastical body. How sadly different a structure did this appear to
the eyes
of faithful men, who lamented that the carved work of a Covenanted
Sanctuary
had been broken down, and the "beautiful House where their fathers
worshipped, was laid waste!" Nor could the civil and political part of
the
Revolution Settlement have any pretensions to be a proper carrying out of
the
civil system of the Reformation era. In this the federal deeds of the
nation were
the compact between rulers and ruled, and were an essential part of the
oath of
the Sovereign on admission to supreme power. Civil rulers were required
to be
possessed of scriptural and covenant qualifications -- and were taken
bound to
make a chief end of their government the promotion of the divine glory in
the
advancement of the true reformed religion, and the protection and
prosperity of
the Reformed Presbyterian Church (Houston n.d., 61-62).
Surprisingly, like William most Presbyterians, who were elated that King
James had been overthrown, were also unwilling to uphold the Covenants.
Those who did insist that the terms of the Covenants be upheld refused to
support a covenant-breaking government or join with a covenant-breaking
(though professingly Presbyterian) church. These "old dissenters" and
their spiritual descendants are known as "Covenanters" because they
believe "That public social covenanting, is an ordinance of God,
obligatory on churches and nations under the New Testament; [and] that the
National Covenant and the Solemn League are an exemplification of this
divine institution" (Terms of Ministerial and Christian Communion in the
Reformed Presbyterian Church. For a complete Scriptural defence of
covenanting see The Ordinance of Covenanting by John Cunningham, a bound
photocopy available from Still Waters Revival Books).
There is much more at stake here than a few decades of British history.
The Westminster Standards (including the Confession of Faith and
Catechisms) were the fruit of the covenanted uniformity aimed at in the
Solemn League and Covenant. The relationship between the Westminster
Standards and the Solemn League and Covenant is so close, in fact, that to
truly adhere to the Standards requires that an individual or church also
adhere to the Solemn League and Covenant. In other words, all true
Presbyterians must also be Covenanters. This is clear from "The Directory
for the Ordination of Ministers" in the original (1648) Westminster
Standards' "Form of Presbyterial Church-Government" where it says that
every candidate for the ministry must "bring with him a testimonial of his
taking the Covenant of the three kingdoms," i.e., the Solemn League and
Covenant. All faithful Presbyterian ministers must adhere to the
Covenant. As well, the General Assembly of the Church of Scotland ruled
in 1648 "that all young students take the covenant at their first entry to
colleges; and that hereafter all persons whosoever take the covenant at
their first receiving the sacrament of the Lord's supper." In other
words, people who would not take the Covenant could not partake of the
Lord's supper.
Reconstructionism
Reconstructionism has done a lot to bring some Reformation truths to the
attention of evangelicals. Those who are hungry for the truth have thus
been influenced in a positive direction. But after becoming
Reconstructionists, Christians should not become complacent in their
theological position. Reconstructionism has missed some very important
issues not least of which include biblical purity of worship and social
covenanting. Reconstructionists should diligently study the Bible-based
positions of the sixteenth and seventeenth century Reformers to get a
clearer picture of biblical truth. In effect, Reconstructionism is a
half-way-house between twentieth century evangelicalism and truly biblical
Reformation Christianity. Reformation Christianity reached its apex in
the Westminster Assembly and the documents it produced. Those documents
were created in fulfillment of the goals aimed at in the Solemn League and
Covenant.
The Puritan Reformed Church of Edmonton was originally formed as a
Reconstructionist church. But Reconstructionism had taken us only part of
the way down the road to real Reformation. We continued further down the
road, discovering the biblical basis to the Reformers' view of worship.
More recently, we learned of the highpoint of the Reformation, namely the
taking of the Covenants and their effects in seventeenth century Britain.
The Reformed and Presbyterian churches of the world will not have much
impact until they have recovered the lost theological attainments of our
fore-fathers. God does not bless backsliding. We implore
Reconstructionists and other Reformed Christians to accompany us back to
the "old paths" of the Covenanted Reformation.
This is not asking too much. John Calvin, during the First Reformation,
showed that he supported the concept of Covenanted Reformation by
requiring all the residents of Geneva to take an oath in support of the
Reformation. The "Register of the Council of 24" of Geneva notes as
follows:
12 November 1537. It was reported that yesterday the people who had not
yet
made their oath to the reformation were asked to do so, street by street;
whilst
many came, many others did not do so. No one came from the German
quarter. It was decided that they should be commanded to leave the city
if they
did not wish to swear to the reformation (Johnston and Scribner 1993,
138).
As Calvin had undoubtedly realized, it is essential for true reformation
that people covenant to obey and follow the truth -- we see this in the
reformations experienced by Israel in the Old Testament. The leaders of
the Second Reformation also knew the importance of covenanting, and
followed the Biblical precepts to great effect. Thomas Sproull said it
well:
"By the National Covenant our fathers laid Popery prostrate. By the
Solemn
League and Covenant they were successful in resisting prelatic encroach-
ments and civil tyranny. By it they were enabled to achieve the Second
Reformation. . . They were setting up landmarks by which the location and
limits of the city of God will be known at the dawn of the millenial day.
. . How
can they be said to go forth by the footsteps of the flock, who have
declined
from the attainments, renounced the covenants and contradicted the
testimony
of 'the cloud of witnesses.' . . All the schisms (separations) that
disfigure the
body mystical of Christ . . . are the legitimate consequences of the
abandon-
ment of reformation attainments -- the violation of covenant engagements"
(Reformed Presbytery 1879, 38).
Only by climbing back to the doctrinal attainments of the Second
Reformation will we be able to undertake a true Biblical reconstruction of
the world.
CITATIONS
The system used for citations in this paper follows the Style Manual for Political Science published by the American Political Science Association (1993). In the text of the paper, a citation includes the last name of the cited author, followed by the date of his work, and then the page number or numbers used. To find the title of the work cited, go to the References section at the end of the paper. Locate the author's last name and the date that corresponds to the one in the citation, and you will find the specific work cited. For example, the citation "(Hetherington [1856] 1991, 124-128)" refers to pages 124-128 in Hetherington's book History of the Westminster Assembly of Divines which was originally published in 1856, and republished in 1991. Where the author's name is not between the citation brackets, his name had just been referred to previously in the text and should therefore be obvious.
References
Houston, Thomas. n.d. The Life of James Renwick. (Photocopy from Still
Waters
Revival Books).
Johnston, Pamela, and Bob Scribner. 1993. The Reformation in Germany and
Switzerland. Cambridge: Cambridge University Press.
Reformed Presbytery. 1879. A Short Vindication of Our Covenanted
Reformation.
Philadelphia: Reformed Presbytery.
Other Books Recommended (By the Author) for Further Study
Cunningham, John. 1843. The Ordinance of Covenanting. Glasgow: William
Marshall.
Reformed Presbytery. 1876. Act, Declaration, and Testimony, for the Whole
of
Our Covenanted Reformation. Philadelphia: Rue & Jones.
Reformed Presbytery. 1880. The Auchensaugh Renovation of the National
Covenant and Solemn League and Covenant. Philadelphia: William
Syckelmoore.
Reformed Presbytery. n.d. An Explanation and Defence of the Terms of
Communion Adopted by the Community of Dissenters. (Photocopy from Still
Waters Revival Books).
Roberts, William L. 1853. The Reformed Presbyterian Catechism. New York:
R. Craighead.
About the Author
Michael Wagner is a PhD candidate at the University of Alberta. He lives
in Edmonton with his wife and three children.
The six points of the "Terms of Ministerial and Christian Communion in the Reformed Presbyterian Church" as listed at the back of The Act, Declaration, and Testimony for the Whole of Our Covenanted Reformation... by the Reformed Presbytery, 1761, 1876, (1995 rare bound photocopy, $5.99 Canadian) are:
1. An acknowledgement of the Old and New Testament to be the Word
of God, and the alone infallible rule of faith and practice.
2. That the whole doctrine of the Westminster Confession of Faith, and
the Catechisms, Larger and Shorter, are agreeable unto, and founded upon
the Scriptures.
3. That Presbyterial Church Government and manner of worship are
alone of divine right and unalterable; and that the most perfect model of
these as yet attained, is exhibited in the Form of Government and Directory
for Worship, adopted by the Church of Scotland in the Second Reformation.
4. That public, social covenanting is an ordinance of God, obligatory on
churches and nations under the New Testament; that the National Covenant
and the Solemn League are an exemplification of this divine institution;
and that these Deeds are of continued obligation upon the moral person;
and in consistency with this, that the Renovation of these Covenants at
Auchensaugh, Scotland, 1712 was agreeable to the word of God.
5. An approbation of the faithful contendings of the martyrs of Jesus,
especially in Scotland, against Paganism, Popery, Prelacy, Malignancy and
Sectarianism; immoral civil governments; Erastian tolerations and
persecutions which flow from them; and of the Judicial Testimony emitted
by the Reformed Presbytery in North Britain, 1761 with supplements from
the Reformed Presbyterian Church; as containing a noble example to be
followed, in contending for all divine truth, and in testifying against all
corruptions embodied in the constitutions of either churches or states.
6. Practically adorning the doctrine of God our Savior by walking in all
His commandments and ordinances blamelessly.
Publisher's note:
This title, Up From Reconstruction, is available as a bound photocopy from SWRB for $2.99 Canadian funds (plus postage and handling). Most of the other items listed in the references above are also available at a discount from Still Waters Revival Books at:
4710-37A Ave., Edmonton, AB, Canada T6L 3T5
E-mail: swrb@swrb.com
Home page at: http://www.swrb.com/
Contact us today for your FREE mail-order catalogue!
Voice: (780) 450-3730
FOR FURTHER STUDY:
AUTHOR: CUNNINGHAM, JOHN
TITLE: The Ordinance of Covenanting (1843)
FORMAT: (Rare bound photocopy)
PRICING: $49.95-70%=14.99 (CANADIAN FUNDS)
This book is considered by many as the classic work on covenanting. "The
theology of Covenanting is here unfolded with a richness of scriptural
research and a maturity of intellectual strength which would have made
the grey eye of Peden glisten with delight. The treatise is a valuable
addition to that solid theological literature of which the Reformed
Presbyterian Church has produced repeated and enduring specimens, and
stamps Mr. Cunningham as a distinguished disciple of the thoughtful and
scriptural school of Mason and the Symingtons" (Presby Rev., (1844)
as cited in The Treasury of the Scottish Covenant by Johnston). The
author himself notes that "Prayer and the offering of praise are universally
admitted to be duties of religion. The Scriptures announce a place among
these for the exercise of solemn Covenanting... What the word of God
unfolds concerning it, is addressed to the most resolute consideration of all,
and is capable of engaging the most extensive and prolonged investigation.
And yet, though none have found this subject, like all God's judgements,
else than a great deep, still in meditating upon it, the ignorant have been
brought to true knowledge, and the wise have increased in wisdom. 'The
secret of the Lord is with them that fear him; and he will shew them his
covenant' (Ps. 25:14)... Mutual federal engagements, concerning things
religious and civil, whether entered into merely by simple promise, or
confirmed by the solemn oath, have been made from the highest antiquity
to the present. The hostility to some such engagements, and also the proud
disregard for their obligation, which have been evinced by some in all
ages, demand a most careful examination into their nature and design...
Furnished with the key of Scripture, approaching the subject, we are
enabled to open the mysteries in which ignorance and prejudice had shut
it up; and equipped with the armour of light shooting forth its heavenly
radiance, in safety to ourselves we assail the darkness thrown around it,
and behold the instant flight of the spirits of error which that darkness
contains. Standing alone in beauteous attractions descended from heaven
upon it, this service beckons us to approach it, and engages to connect
extensive good with a proper attention to its claims. The observance, under
various phases, is described in Scripture as an undisputed and indisputable
reality." In this book Cunningham exhaustively covers the subject of
covenanting in over 400 pages. He deals with the manner, duty and nature
of covenanting (including personal and social covenanting), the obligation
covenanting confers, how covenanting is provided for in the everlasting
covenant, how it is adapted to the moral constitution of man and how it is
according to the purposes of God. Numerous Divine examples are cited
from Scripture and covenanting is shown to be one of the great privileges
of the Christian life. An interesting chapter covers "Covenanting Enforced
By the Grant of Covenant Signs and Seals;" which touches on circumcision,
baptism, the Sabbath, the Priesthood, the new heart and the person and
work of the Lord Jesus Christ. Furthermore, this book demonstrates how
God's approbation rested upon Covenanters in formers ages, how
covenanting is predicted in prophecy, how it is recommended by the
practice of the New Testament Church and at what seasons it is
appropriate. The appendices touch on the relationship of covenanting to
immoral and unscriptural civil governments, the Free Presbyterian Church
of Scotland, the British constitution and the apostasy of the Revolution
settlement. Additionally, Cunningham acknowledges that the true church is
"bound by the obligations of the Church of God is past times" and is still
obligated to pay what it has vowed to the Lord in those magnificent
attainments of the second Reformation (the epitome of these attainments
being embodied in the Solemn League and Covenant and the Westminster
Standards). If you are interested in the ordinance of covenanting this is the
most extensive treatment you will find in one book. It is a gold mine of
Scriptural references and should be read at least once by everyone who
calls upon the name of Christ.
ROBERTS, WILLIAM L.
The Duty of Covenanting, and the Permanent Obligation of Religious
Covenants (1853)
Excerpted from the Reformed Presbyterian Catechism below, this book
deals with an almost forgotten ordinance of God. It explains what
covenants are, while contrasting them with oaths, vows and law.
Furthermore, it distinguishes between civil and religious covenants and
shows how the individual, family, church or nation can (and should) enter
into covenants -- especially religious covenants. Explains why, when and
how covenants are binding on posterity, citing abundant Scriptural proof
for each assertion made. Here is a sample argument from this book,
demonstrating how even covenants made between men are viewed as
binding upon posterity by God himself: "Another instance in which
posterity is recognized in covenant obligation is found in Joshua 9:15. This
covenant was made between the children of Israel and the Gibeonites.
Between four and five hundred years after that time, the children of Israel
are visited with a very severe famine, in the days of David. 2 Sam. 21:1.
And it is expressly declared by the Lord that, 'It is for Saul, and for his
bloody house, because he slew the Gibeonites.' And at the same time, v. 2,
that very covenant is recognized, and the breach of it is stated, as being
the formal reason of the divine displeasure. Now, had it not been for this
covenant, the extirpation of the Gibeonites would not have been imputed
to Israel as a thing criminal; for they were comprehended in Canaanitish
nations, which God had commanded them to root out" (pp. 139-140). Take
the time to look these verses up. This subject has great bearing on the
unity of the church, the Christian's response to godless covenant-breaking
nations, hermeneutics, the family and general faithfulness to God (because
many today -- individually, ecclesiastically, and nationally -- are breaking
covenants which God still views as binding though they are oblivious to
this obligation). Great price too!
(Rare bound photocopy) $5.95-70%=1.78
ROBERTS, WILLIAM L.
The Duty of Nations, in their National Capacity, to Acknowledge and
Support the True Religion (1853)
Excerpted from the Reformed Presbyterian Catechism below, this book
deals with the inescapable necessity, of the demand found in the Word of
God, for the Civil establishment of Christ and King and Lawgiver over
every nation on earth. If you are sick of the cease-fire with humanism, set
forth by the syncretistic, Satanic and pragmatic pagan politicians of our
day, (those who bargain with votaries of Antichrist [the Pope], publicly
tolerate all manner of false religions (e.g. Islam) and idolatry, and compose
their policy and draw their pretended authority from the beast [and not
the Word of God], this book is for you! For all pagan politics is summed up
in the words of the Cameronian (Covenanter) political philosopher
Alexander Shields, as "rotting away under the destructive distempers of
detestable neutrality, loathsome lukewarmness, declining, and decaying in
corruptions, defections, divisions, distractions, confusions; and so judicially
infatuated with darkness and delusions, that they forget and forego the
necessary testimony of the day" (A HIND LET LOOSE, 1797 edition, p. 20).
Pick up this book and begin the political walk in the "footsteps of the
flock," traveling the covenanting road of Reformation and Scripture (with
the magisterial Reformers of the past)!
(Rare bound photocopy) $5.95-70%=1.78
ROBERTS, WILLIAM L.
The Reformed Presbyterian Catechism (1853)
A manual of instruction, drawing from such notable authors as William
Symington and J.R. Willson, presenting "arguments and facts confirming
and illustrating the 'Distinctive Principles'" of the Reformed Presbyterian
Church. Chapters deal with: "Christ's Mediatorial Dominion in general;"
Christ's exclusive Headship over the Church;" "The Supreme and Ultimate
Authority of the Word of God in the Church;" Civil Government, the Moral
Ordinance of God;" Christ's Headship over the Nations;" "The Subjection of
the Nations to God and to Christ;" The Word, or Revealed Will of God, the
Supreme Law in the State;" "The Duty of Nations, in their National Capacity,
to acknowledge and support the True Religion:" "The Spiritual
Independence of the Church of Christ:" "The Right and Duty of Dissent from
an immoral Constitution of Civil Government;" "The Duty of Covenanting,
and the Permanent Obligations of Religious Covenants;" "The Application of
these Principles to the Governments, where Reformed Presbyterians
reside, in the form of a Practical Testimony;" and finally "Application of the
Testimony to the British Empire." A most important book, as we approach
(possibly) the end of the great apostasy and will be in need of preparing
for the dawning of the glorious millennial blessings to come; the days
prophesied in which the church "shalt also suck the milk of the Gentiles,
and shalt suck the breast of kings" (Isa. 60:16).
(Rare bound photocopy) $29.95-70%=8.99
SCOTT, DAVID
Distinctive Principles of the Reformed Presbyterian Church
(1841)
This book is not designed to discuss "the (many-RB) doctrines which the
Reformed Presbyterian church holds in common will others," but is written
to set forth RP distinctives. It tackles its subject from three major heads:
"Social Covenanting;" "The Dominion of Christ;" and "The Universal
Application of Scripture (civil as well as religious)." It shows that while
these doctrines "are held by many, as abstract doctrines of divine truth,
they are not embodied in the testimony of any other Christian
denomination: nor made necessary to ministerial or Christian fellowship.
Although other individuals may hold these doctrine, it is a 'distinctive'
feature of the RPC to embody them in her testimony; and to make them
terms of communion." It also explains how these are the same distinctives
that were maintained "at the era of the reformation, (when) the
covenanted church of Scotland bore a distinguished testimony for all the
offices of Christ, as prophet, priest and king: and for the pure doctrines,
worship, discipline, and government of the house of God." The author states
that "the great object aimed at is to help forward the glorious triumph of
the Messiah, so beautifully described in the 72nd Psalm. When 'all Kings
shall fall down before him; and all nations shall serve him.'"
(Rare bound photocopy) $49.95-80%=9.99
PRICE, GREG
The Duty and Perpetual Obligation of Social Covenanting
The material found in this bound photocopy addresses a forgotten and
neglected ordinance of God: social covenanting. God's people in times of
repentance and thanksgiving, trial and blessing have been a covenanting
people. In the most pure times of ecclesiastical and civil reformation
throughout history, both church and state under the mediatorial rule of
Christ have by the grace of God bound themselves together by covenant to
promote and defend the true Christian religion. The first document
adopted by the Westminster Assembly was in fact, the Solemn League and
Covenant (1644). It united the kingdoms of Scotland, England, and Ireland
in a covenanted reformation of both church and state in order to preserve,
promote and defend the true Christian religion (as summarized in the
Westminster Confession of Faith, Larger and Shorter Catechisms, Directory
For Public Worship, and Form of Church Government), and in order to
expose and uproot all false teaching contrary to the Scripture and these
standards. Furthermore, it was not only the desire of the Westminster
Assembly to unite in covenant the three British kingdoms, but rather to
include in this covenanted reformation all of the Reformed Churches
throughout Europe. Consider the goal of the Assembly as summarized by
Hetherington: "There was one great, and even sublime idea, brought
somewhat indefinitely before the Westminster Assembly, which has not
yet been realized, the idea of a Protestant union throughout Christendom,
not merely for the purpose of counterbalancing Popery, but in order to
purify, strengthen, and unite all true Christian churches, so that with
combined energy and zeal they might go forth, in glad compliance with the
Redeemer's commands, teaching all nations, and preaching the everlasting
gospel to every creature under heaven. This truly magnificent, and also
truly Christian idea, seems to have originated in the mind of that
distinguished man, Alexander Henderson. It was suggested by him to the
Scottish commissioners, and by them partially brought before the English
Parliament, requesting them to direct the Assembly to write letters to the
Protestant Churches in France, Holland, Switzerland, and other Reformed
Churches. . . . and along with these letters were sent copies of the Solemn
League and Covenant, a document which might itself form the basis of such
a Protestant union. The deep thinking divines of the Netherlands
apprehended the idea, and in their answer, not only expressed their
approbation of the Covenant, but also desired to join in it with the British
kingdoms. Nor did they content themselves with the mere expression of
approval and willingness to join. A letter was soon afterwards sent to the
Assembly from the Hague, written by Duraeus (the celebrated John Dury),
offering to come to the Assembly, and containing a copy of a vow which he
had prepared and tendered to the distinguished Oxenstiern, chancellor of
Sweden, wherein he bound himself 'to prosecute a reconciliation between
Protestants in point of religion'. . . . [O]n one occasion Henderson procured a
passport to go to Holland, most probably for the purpose of prosecuting
this grand idea. But the intrigues of politicians, the delays caused by the
conduct of the Independents, and the narrow-minded Erastianism of the
English Parliament, all conspired to prevent the Assembly from entering
farther into that truly glorious Christian enterprise. Days of trouble and
darkness came; persecution wore out the great men of that remarkable
period; pure and vital Christianity was stricken to the earth and trampled
under foot. . ." (William Hetherington, History of the Westminster
Assembly of Divines , [Edmonton, Alberta: Still Waters Revival Books], pp.
337-339). The material presented herein is commended to the reader with
the sincere prayer and confidence that God will again restore the Church of
Jesus Christ to a glorious covenanted reformation--one that will even
surpass that one to which she had attained at the time of the Westminster
Assembly. However, when the Lord brings that future covenanted
reformation it will not be limited to only three kingdoms of the earth, but
by the grace and power of Christ our King, it will be a covenanted
reformation that will encompass all of the nations of the earth (Ps. 2:6-12;
Is. 2:1-4; Mt. 28:1-20) and will bring to the church a visible unity and
uniformity that (unlike pleas for unity today) is firmly grounded upon the
truth" (Greg Price, Preface). The material contained in this compilation was
gathered together by the session of the Puritan Reformed Church of
Edmonton/Prince George. Its 210 pages contain the following items, as
listed in this bibliography for social covenanting.
1. Samuel Rutherford, Due Right of Presbyteries , pp. 130-139
2. George Gillespie, The Works of George Gillespie, Vol. 2, pp. 71-88.
3. John Brown of Wamphray, An Apologetic Relation , pp. 167-175, 181-
207.
4. David Scott, Distinctive Principles of the Reformed Presbyterian Church,
pp. 14-90.
5. William Roberts, The Reformed Presbyterian Catechism , pp. 134-
152.
6. The Reformed Presbytery, An Explanation and Defence of the Terms of
Communion , pp. 181-187.
7. The Reformed Presbytery, Act , Declaration and Testimony , pp. 11-
23.
8. The Reformed Presbytery, The Auchensaugh Renovation , pp. 115-
140.
9. The Church of Scotland (1639), The National Covenant of Scotland , pp.
345-354 in the Westminster Confession of Faith published by Free
Presbyterian Publications.
10. The Westminster Assembly (1644), The Solemn League and Covenant ,
pp. 355-360 in the Westminster Confession of Faith published by Free
Presbyterian Publications.
11. The Church of Scotland (1648), A Solemn Acknowledgement of Publick
Sins and Breaches of the Covenant , pp. 361-368 in the Westminster
Confession of Faith published by Free Presbyterian Publications.
(Rare bound photocopy) $22.95-70%=6.89
FOR FURTHER STUDY REGARDING WORSHIP AND CHURCH GOVERNMENT SEE:
Biblical Worship by Kevin Reed
Concerning Close Communion by W.J. McKnight
Shunning the Unlawful Rights of the Ungodly by John Calvin
Reformation Worship and Separation from Idolatry by Reg Barrow
Instrumental Music in the Public Worship of the Church by J.L. Girardeau
Making Shipwreck of the Faith: Evangelicals and Catholics Together by K. Reed
The Songs of Zion: A Contemporary Case for Exclusive Psalmody by M. Bushell
Foundation for Reformation: The Regulative Principle of Worship by Greg Price
The Badge of Popery: Musical Instruments in Public Worship by R.J. George
Paleopresbyterianism Versus Neopresbyterianism by Michael Wagner
A Dispute Against English Popish Ceremonies by George Gillespie
Westminster Confession of Faith by the Westminster Divines
Selected Writings of John Knox by John Knox
Close Communion by R.J. George
The book, The Canterbury Tales: An Extended Review and Commentary Based upon the Geneva Papers, can be purchased from Still Waters Revival Books at the address listed above. This book deals with aberrant Reconstructionist views concerning worship.
An electronic version is also available FREE of charge on our web page at: The Canterbury Tales: An Extended Review and Commentary Based upon the Geneva Papers
Back to swrb
home page