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Resource 1. ANONYMOUS
Protesters Vindicated: Or, A
Just and Necessary Defence of Protesting Against, and Withdrawing from This
National Church of Scotland on Account of Her Many Gross and Continued
Defections (1716)
The title continues: "More particularly, her
approving of, and going into the legal establishment of the Prelatic
constitutions of England. The generality of ministers swearing, in the Oath of
Abjuration, to maintain Erastianism, Prelacy, and English Popish Ceremonies.
Non-Jurants joining with Jurants, judicially approving that practice to be free
of scandal. The Church's establishing tyranny in government, against all who
will not join in communion with her, and approve her practices without redress
of grievances. Wherein these and several other causes of withdrawing are proven
to be justly chargeable on the Church, demonstrated to be contrary to the Word
of God and Reformed principles of this Church, and just grounds of withdrawing,
and setting up judicatures distinct from her; and the objections of Jurants and
others fully answered." This is a classic, detailed statement of the
old covenanted principles and the biblical attainments of the second
Reformation (like the Solemn League and Covenant, the Westminster standards,
etc.). It
is also an excellent defense against the modern malignants who counsel Christ's
children to remain in the backsliding and covenant breaking denominations that
abound in our day.
Very Rare! 270 pages.
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For more on this topic see the table of
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Presbyterians Dissenting by Andrew Clarkson, FREE at: http://www.swrb.com/newslett/actualnls/PlainTOC.htm or for sale at: http://www.swrb.com/catalog/c.htm
Resource 2. BROWN,
JOHN (of Wamphray)
The Life of Justification
Opened (1695)
The title continues: "Or, a Treatise grounded
upon Gal. 2.11. Wherein the Orthodox Doctrine of Justification by Faith, &
Imputation of Christ's Righteousness, is clearly expounded, solidly confirmed,
& learnedly vindicated from the various Objections of its Adversaries.
Whereunto are subjoined some Arguments against Universal Redemption." In
1828 Dr. Burns wrote, "Mr. John Brown was unquestionably one of the
most eminent divines Scotland has yet produced, as his numerous writings, still
carefully sought after by solid and judicious Christians, fully envince" (Johnston, Treasury
of the Scottish Covenant, p. 339). Regarding this book Dr. Walker noted, "By far our most thorough exposition and discussion of the
doctrine it handles; and all the more to be prized because of the particular
bearing it has on the new views which Baxter and others had begun to propagate,
and which in some shape are ever returning upon ourselves"
(Ibid., p. 341). Interestingly, Brown, in the preface, after warning against
Arminianism "as the immediate way to introduce Popery" states,
"Yea even those who were purer in appearance, pressing the moral duties
and practical doctrine of piety (I mean the followers of that famous Minister
Mr. Richard Baxter) did corrupt the true doctrine of justification, because
they adopted universal grace and redemption." One
of the best, if not the best, books ever written on the topic of justification!
563 pages.
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Resource 3. RUTHERFORD,
SAMUEL
A Free Disputation Against
Pretended Liberty of Conscience (1649 edition)
Rutherford's Free Disputation, though scarce, is
still one of his most important works -- with maybe only a few copies of the
actual book left in existence. Though Rutherford is affectionately remembered
in our day for his Letters, or for laying the foundations of
constitutional government (against the divine right of kings) in his
unsurpassed Lex Rex, his Free Disputation should not be overlooked -- for it
contains the same searing insights as Lex, Rex. In fact, this book
should probably be known as Rutherford's "politically incorrect"
companion volume to Lex, Rex. A sort of sequel aimed at driving pluralists
and antinomians insane. Written against "the Belgick Arminians,
Socinians, and other Authors contending for lawlesse liberty, or licentious
Tolerations of Sects and Heresies,"
Rutherford explains the undiluted Biblical
solution to moral relativism, especially as it is expressed in ecclesiastical
and civil pluralism! (Corporate pluralism being a violation of the first
commandment and an affront to the holy God of Scripture). He also deals with
conscience, toleration, penology (punishment), and the judicial laws, as
related to both the civil and ecclesiastical realms. Excellent sections are
also included which address questions related to determining
the fundamentals of religion, how covenants bind us, the perpetual obligation
of social covenants (with direct application to the Solemn League and Covenant
and the covenant-breaking of Cromwell and his sectarian supporters), whether
the punishing of seducing teachers be persecution of conscience, and much more.
Walker adds these comments and context regarding
Rutherford's Free Disputation, "The principle of toleration was beginning
to be broached in England, and in a modified shape to find acceptance there.
Samuel Rutherford was alarmed, or rather, I should say, he was horrified, for
he neither feared the face of man or argument. He rushed to the rescue of the
good old view... It is not so easy to find a theoretical ground for toleration;
and Rutherford has many plausible things to say against it. With the most
perfect confidence, he argues that it is alike against Scripture and common
sense that you should have two religions side by side. It is outrageous
ecclesiastically, it is sinful civilly. He does not, however, take what I call
the essentially persecuting ground. He does not hold that the magistrate is to
punish religion as religion. Nay, he strongly maintains that the civil
magistrate never aims at the conscience. The magistrate, he urges, does not
send anyone, whether a heretic (who is a soul murderer--RB) or a murderer, to
the scaffold with the idea of producing conversion or other spiritual result,
but to strengthen the foundations of civil order. But if he gives so much power
to the king, he is no lover of despotism withal: the king himself must be under
law. To vindicate this great doctrine is the object of another book, the
celebrated Lex, Rex; of which it has been said by one competent to judge, that
it first clearly developed the constitutionalism which all men now accept"
(Theology and Theologians..., pp. 11-12).
In our day Francis Schaeffer, and numerous others,
have critiqued many of the problems found in modern society, but most have
spent little time developing explicitly Biblical solutions -- especially
regarding the theoretical foundations that Rutherford addresses here.
Rutherford's Free Disputation provides a detailed blueprint for laying the
foundations for Reformation (in all areas of life) that must be laid before any
lasting, God-honoring solutions will be found. Furthermore, Rutherford and his
writings were the enemies of all governments not covenanted with Christ. This
book will give you a very clear picture as to why "the beast" (civil
and ecclesiastical) has reserved his special hatred for such teaching. As
Samuel Wylie noted "[t]he dispute, then, will not turn upon the point
whether religion should be civilly established... but it is concerning what
religion ought to be civilly established and protected, -- whether the religion
of Jesus alone should be countenanced by civil authority, or every blasphemous,
heretical, and idolatrous abomination which the subtle malignity of the old
serpent and a heart deceitful above all things and desperately wicked, can
frame and devise, should be put on an equal footing therewith" (Two
Sons of Oil: or, The Faithful Witness For Magistracy and Ministry Upon a
Scriptural Basis,
softcover).
Can our generation swallow Rutherford's hard,
anti-pluralistic, Covenanter medicine, poured forth from the bottle of the
first commandment, without choking on their carnal dreams of a free and
righteous society divorced from God (and His absolute claims upon everyone and
everything)? Not without the enabling power of the Holy Spirit -- that is for
sure! In summary, this book answers all the hardest questions theonomists
(and their wisest and best opponents) have been asking for the last 20-30 years
(and these answers are much more in depth than any we have seen in the last
couple of millennia [less about a century to account for the apostles]). As the reader will
discover, Rutherford was a wealthy man when it came to wisdom (and much
advanced theologically), and those who take the time to gaze into the King's
treasure house, as exhibited in this book, will find that they are greatly
rewarded. Furthermore, because of its uncompromising stand upon the Word of
God, this book is sure to be unpopular among a wicked and adulterous generation.
However, on the other hand, it is sure to be popular
among the covenanted servants of King Jesus!
This is one of the best books for advanced
study of the Christian faith. We have now obtained an easy-to-read, amazingly
clear copy of this very rare, old treasure. Great price too, considering that a
copy of the 1649 edition, containing this quality of print, could cost upwards
of $1000 on the rare book market -- though it is unlikely you would ever see a
copy for sale! Over 450 pages.
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Resource 4. BURGESS,
ANTHONY
Vindiciae Legis: or, A
Vindication of the Moral Law and the Covenants, from the Errors of Papists,
Arminians, Socinians, and more especially, Antinomians (1647)
"A nonconformist clergyman," Burgess
"was a member of the (Westminster) Assembly of
Divines. Ejected at the Restoration... his works are much valued and have
become very scarce" (Darling, Cyclopedia Bibliographica, p. 439). This book
contains 30 lectures preached at London "against the antinomian errours of
the times." It is the second edition corrected and augmented. Burgess says
that he wrote to "maintain the dignitie and use of the Morall Law
against late errours about it." Taking on all the errorists listed in the subtitle
Burgess also notes that he has "endeavoured to
give the Law its due, and the Gospel its due, remembering that of Luther... He
that knoweth how to distinguish between Law and Gospel, let him give thanks to
God, and know he is a Divine" (i.e. a scholar of Scripture--RB). An
exceedingly rare item that sells for over $300 a copy on the rare book market.
This book should be read by everyone in the Protestant Reformed church (or
anyone who must deal with them) as it demolishes their (i.e. Protestant Reformed)
errors concerning covenants -- especially in regard to their denial (and
disregard for the biblical, "Westminster" view) of the covenant of
works. Some of its 62 chapter heads include: "What a man cannot do by the
power of nature;" "Whether there are any antecedaneous works upon the
heart before grace;" "What does this Image (of God in man--RB)
consist;" "Whether God did enter into a covenant with Adam;"
"How God can be said to covenant, or enter into a promise with man;"
What Law this delivered in Mount Sinai is, and what kind of laws there are, and
why it's called the Moral Law;" Whether this Law repeated by Moses, be the
same with the law of nature implanted in us;" "Why God gave the Moral
Law;" Whether the Law be an instrument of sanctification;" "Whether
the Law be a covenant of grace;" Wherein the Law and Gospel do oppose or
differ from each other; under which is handled the false differences between
the Law and Gospel made by Anabaptists, Papists, and Antinomians;"
"Whether the Law command faith;" "How Christ is the end of the
Law." Indexed. Over 300 pages.
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Resource 5. THORBURN,
JOHN
Vindiciae Magistratus: or,
the Divine Institution and Right of the Civil Magistrate Vindicated (1773)
The title continues: "Wherein are properly stated and ascertained, the true
nature and extent of the moral power of civil society and magistracy,
legislative and executive. The just instituted authority of magistrates. The
inviolableness of just human laws and constitutions in general, and
particularly those of Scotland. The natural and unalienable rights of
individuals in, or with respect to civil society. And the true causes from
which a moral relation flows, and upon which a moral obligation is founded, etc.
Against the truly factious and immoral doctrine of John Thomson (Burger
Associate) minister of the gospel at Donaghclony in Ireland... maintained in
his pretended confutation of the principles of the Reformed Presbytery, in a
pamphlet entitled The Presbyterian Covenanter displayed in his political
Principles, and the Imposter detected. To which is subjoined by way of
appendix, A vindication of the constitution of the Reformed Presbytery, and of
the character, ministerial mission and authority of the Rev. Mr. John M'Millan
Senior, deceased, from the groundless cavils of Mr. W.W. and Seceders. By his
son. The whole being humbly offered as an apologetical representation and
defence of the principles of the said Presbytery, and of their people, commonly
known by the names of Old Dissenters, Cameronians, etc. against the injurious
charges and false imputations cast upon them, first by the established church
of Scotland, and then by the Secession." Goold, in his The
Reformed Presbyterian Church in Scotland: Its Origin and History 1680-1876, writes of Thorburn and
this book, "He was a man of studious habits, and his 'Vindiciae
Magistratus,' in defence of the principles of his Church against the attacks of
the Secession, thought lacking the popular style of the writings of some of his
brethren, was not inferior to any of them in thorough grasp of the truth, and
power of argument. Lord Kames characterized it as the 'best defences of Whig
principles;' and the late Rev. Dr. A. M'Leod, of New York, himself a man of
distinguished ability, declared that he was more indebted to Mr. Thorburn, of
Pentland, than to any other man living or dead." Upon
his death Erskine said, "And he is gone! one of our greatest
divines." Goold also notes of Thorburn that "a large amount of
work developed on him in connection with the preparation of the 'Judicial Act'
(i.e. The Act, Declaration and Testimony for the Whole of Our Covenanted
Reformation--RB),
so large that he had to be freed for some time from his work as a
preacher." He "was the theologian of his
Church; and in 1785 he was unanimously appointed to be Tutor in Divinity to the
students of the Church." This has been
called one of the best books ever written on the biblical view of the civil
magistrate -- don't miss it! 236 pages.
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Resource 6. MCNAUGHER, JOHN, ed.
The Psalms in Worship
Dr. David Freeman (who was Professor John
Murray's pastor in Philadelphia) said that the Psalms in Worship was the most
comprehensive treatment of this subject to be found anywhere. This volume (of almost
600 pages) consists of material presented at two conventions in 1905, promoting
the claims of the Psalms in worship. Two articles covering each of 27 related
topics comprise this volume, making a total of 54 separate papers (all
thoroughly indexed and including a new appendix added by the publisher).
Articles included range from argumentative discussions of a doctrinal and
critical kind (defending exclusive Psalmody), to broader discussions along
historical, literary, and practical lines. This is a
one of a kind publication, nothing else like it is available today!
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Resource 7. M'LEOD,
ALEXANDER
Lectures Upon the Principal
Prophecies of the Revelation (1814)
M'Leod, a Reformed Presbyterian, here defends (in 480 pages) classic historicist Reformation
eschatology from the book of Revelation. David Steele, in his Notes
on the Apocalypse
commends this work numerous times. Steele writes, "the best works to be obtained as helps to understand the prophetic
parts of scripture, will be found in the labors of those who, from age to age,
have obeyed the gracious call of Christ -- who have 'come out from mystic
Babylon,' from the Romish communion, from the mother and her harlot daughters,
and who have associated more or less intimately with the witnesses. Among these
may be consulted with profit the works of Durham, Mason and M'Leod
(p. 312)... The late Rev. Alexander M'Leod, D.D., who had the works of learned
predecessors before him, has successfully corrected many of their
misinterpretations in his valuable publication, entitled Lectures upon the
Principal Prophecies of the Revelation. At the time when he wrote that work, he
possessed several advantages in aid of his own expositions. He had access to
the most valuable works which had been issued before that date (1814). He was
then in the vigor of youthful manhood; and he was also comparatively free from
the trammels which in attempts to expound the Apocalypse, have cramped the
energies of many a well disciplined mind, political partialities. At the time
of these profound studies, he occupied a position 'in the wilderness,' from
which as a stand point, like John in Patmos, he could most advantageously
survey the passing scenes of providence with the ardor of youthful emotion, and
with unsullied affection for his divine master... expressing
my obligations to the Doctor's labors, to whose system of interpretation as
well as to most of his details, I cheerfully give my approbation in preference
to all other expositors whose works it has been in my power to consult
(pp. 317-19)... Doctor M'Leod and Mr. Faber I consider among the best
expositors of the prophecies on which they severally wrote... On material
points they have shed much light where those who preceded them left the reader
in darkness, or involved him in perplexing labyrinths. Faber preceded M'Leod,
and the latter availed himself of all the aid furnished by the former; yet till
the 'mystery of God shall be finished,' his people will be receiving accessions
of light from the 'sure word of prophecy' (p. 321)... I can again cordially
recommend to his attention the Lectures of Doctor M'Leod, as the best
exposition of those parts of the Apocalypse of which he treats, that has come
under my notice'"
(p. 324). But Steele is not shy about pointing out that "the principal
defect pervading the Lectures, and one which most readers will be disposed to
view in an opposite light, appears to be, a charity too broad, a catholicity
too expansive, to be easily reconciled with a consistent position among the
mystic witnesses. Their author, however, deriving much information from the
learned labors of English prelates on prophecy, could not 'find in his heart'
to exclude them from a place in the honorable roll of the witnesses. I am
unable to recognize any of those who are in organic fellowship with the 'eldest
daughter of Popery,' as entitled to rank among those who are symbolized as
'clothed in sackcloth.' The two positions and fellowships appear to be
obviously incompatible and palpably irreconcilable. It is true that there have
been and still are in the English establishment divines who are strictly
evangelical; but the reigning Mediator views and treats individuals, as he
views and treats the moral person with which individuals freely choose to
associate; and we ought to 'have the mind of Christ'" (I Cor. 2:16, p.
322-23, bold emphases added throughout). Notwithstanding
a few shortcomings, this is probably the best book available (at present) on
the book of Revelation.
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Resource 8. SYMINGTON,
WILLIAM
Messiah the Prince or, the
Mediatorial Dominion of Jesus Christ (1884)
This is the standard work on the kingdom
of God in English! There is nothing else like it; it is one-of-a kind! It
covers the necessity, reality, and qualifications of Christ's dominion over not
only the church, but all nations too. Anything less is to rob Christ of His
magnificent, majestic, mediatorial glory -- for He is the King of kings and
Lord of lords.
"While books on the priestly work of the Redeemer, and especially on the
Atonement, are numerous," notes the introduction to the American edition,
"no formal and exhaustive discussion of the kingly office of the
Messiah... and its application to various classes of moral agents is elsewhere
to be found... It is cause for satisfaction that the only treatise, as yet,
upon this subject, is a work of signal ability, lucid in arrangement, reverent
in spirit, and with hardly an exception, sound and judicious in its conclusion.
Its very merits are probably, in part, the reason
why no other work on the same subject has appeared, and until it is supplanted
by a better work -- an event not likely soon to occur -- it will have a value
peculiar to itself." Chapters include "The Necessity of
the Mediatorial Dominion," "The Universality of the Mediatorial
Dominion," "The Mediatorial Dominion Over the Church," and
"Over the Nations," plus much more. In
short, this is a unique book devoted to the absolute Kingship and dominion of
the Lord Jesus Christ -- over all heaven and earth! And Christ will continue
His present reign from heaven until every enemy of His is conquered, "For
he must reign, till he hath put all enemies under his feet" (1 Cor.
15:25). 360 pages.
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Resource 9. RENWICK,
JAMES, ALEXANDER SHIELDS AND OTHER "SOCIETY PEOPLE"
An Informatory Vindication (1687)
"Informatory Vindication (1687), a
statement of principles issued by the Society People (see Societies, United)
during James VII's reign. Prepared mainly by James Renwick, latterly in
consultation with Alexander Shields, it was published in Utrecht. Its full
title reflects something of the contents: 'An
Informatory Vindication of a Poor Wasted Misrepresented Remnant of the
Suffering Anti-Popish Anti-Prelatic Anti-Erastian Anti-Sectarian True
Presbyterian Church of Christ in Scotland united together in a General
Correspondence. By Way of Reply to Various Accusations in Letters Informations
and Conferences given forth against them.' It refuted charges brought
against the 'Remnant' of schism (in their eyes a great evil)... The Vindication
mourned the estrangement from other Presbyterians who had accepted the
government's Indulgences or Edicts of Toleration, and expressed love for them
as fellow-ministers 'with whom again we would desire to have communion in
ordinances'. The separation had been forced upon the Society People by the
tyranny and temper of the times, but it did not affect their position as being
in the succession of the historic Kirk of Scotland. The document aimed to
clear away the hostility and misunderstanding about them that had grown up in
Scotland and Holland." (Cameron, ed., Dictionary of Scottish Church
History and Theology
[1993], p. 429) "In proof of the catholic, unsectarian, Christian spirit
of Renwick and his followers, the clear statements of the INFORMATORY
VINDICATION, the work which most fully and clearly
defines their position, may be referred to... In these noble utterances, we have strikingly exemplified
the true spirit of Christian brotherhood... This is the genuine import of the
vow of the Solemn League and Covenant, which binds Covenanters to regard
whatever is done to the least of them, as done to all and to every one in
particular. While firmly holding fast all Scriptural attainments, and contending
"earnestly for the faith once delivered to the saints," we should
cordially rejoice in the evidences of grace in Christ's servants wherever we
find them. We should love them as brethren, fulfil the law of Christ by bearing
their burdens, wish them God speed in all that they are doing for the
advancement of His glory, and fervently labour and pray for the coming of the
happy period when divisions and animosities shall cease, and when there shall
be one King, and His name one in all the earth. The testimony of
Renwick and his associates is of permanent value and of special importance in
our day, as it was directed against systems of error and idolatry, which serve
to corrupt the Church and enslave the State. Against Popery in every form Renwick was
a heroic and uncompromising witness. At the peril of life, he publicly
testified against the usurpation of the papist James, and rejected him as
having no claim to be regarded as a constitutional sovereign, and as utterly
disqualified to reign in a Protestant reformed land. This was the main ground
of his objection against James' toleration, for which the Indulged ministers
tendered obsequious thanks to the usurper. Yet this edict of toleration was
issued for the purpose of opening the way for the practice of Rome's
abominations, and for the advancement of papists to places of power and trust
in the nation. None of the Cameronians would, for
any earthly consideration, even to save their lives, for a moment admit that a
papist had any right to exercise political power in a reformed land.
Our martyred forefathers we regard as worthy of high respect and imitation, for
their deeply cherished dread of the growing influence of Popery, and for their
determined resistance to its exclusive and extravagant claims. The system of
Popery is the abnegation of all precious gospel truth; and is a complete
politico-religious confederacy against the best interests of a Protestant
nation. The boast of its abettors is that it is semper eadem -- ever the same. Rome
cannot reform herself from within, and she is incapable of reformation from
external influences and agencies. The Bible never speaks of Antichrist as to
be reformed, but as waxing worse and worse till the time when he shall be
completely subverted and irrecoverably destroyed. Whatever changes may
be going on in some Popish countries, whereby the power of the Papacy is
weakened, it is evident that the principles and spirit of the Romish
priesthood, and of those who are under their influence, remain unchanged. The
errors of the Antichristian system, instead of being diminished, have of late
years increased. Creature worship has become more marked and general. The
Immaculate Conception has been proclaimed by Papal authority as the creed of
Romanism. In these countries, and some other Protestant lands, the influence of
Popery in government and education, and so on the whole social system, has been
greatly on the increase. Among those who have most deeply studied inspired
prophecy, there is a general expectation that the period of Babylon's downfall
is hastening on, and is not far distant. There is a general presentiment too,
that the Man of Sin, prior to his downfall, will make some dire and violent
attempt through his infatuated followers against the truth, and against such as
faithfully maintain it. The 'Slaying of the Witnesses," -- which we are
disposed to regard as yet future -- may take place, not so much by the actual
shedding of blood, though it is plain that Jesuit policy and violence will not
hesitate to re-enact former persecution and massacre, to accomplish a desired
purpose. It may mainly be effected, as Scott, the expositor, suggests, by
silencing the voice of a public testimony in behalf of fundamental truths
throughout Christendom; and of this there are at present unmistakable signs not
a few, throughout the churches in various countries. The Protestant church in
all its sections should be thoroughly awake to its danger from the destructive
errors, idolatry and power of its ancient irreconcilable enemy; and should, by
all legitimate means, labour to counteract and nullify its political influence.
The ministry and the rising youth of the church should study carefully the
Popish controversy, and should be intimately acquainted with the history of the
rise and progress of the Papacy -- its assumed blasphemous power -- its
accumulated errors and delusions, and its plots, varied persecutions and cruel
butcheries of Christ's faithful witnesses. Above all, they should set
themselves earnestly, prayerfully and perseveringly to diffuse the Bible and
Gospel light in the dark parts of their native country, and among Romanists in
other lands. By embracing fully and holding fast, in their practical
application, the principles of the British Covenants, and by imbibing the
spirit of covenanted martyrs -- men like Renwick and the Cameronians, we will
be prepared for the last conflict with Antichrist. The firm and faithful
maintenance of a martyr-testimony will be a principle instrument of the victory
of truth over the error and idolatry of Rome. 'They overcame him by the blood
of the Lamb, and the word of their testimony; and they loved not their lives
unto the death,' (Rev. 12:11.) Finally -- the testimony of Renwick is
valuable, as throwing light on great evils connected with systems of civil
government, and with Protestant churches, and as pointing out clearly the duty
of faithful witnesses in relation to them. Two great
principles -- the one doctrinal, and the other practical, were essential to it,
or rather constituted its whole specialty. These were -- first -- that,
according to the national vows, and the reformation attainments, the whole
civil polity of the nation should be conformed to the Scriptures, -- and
secondly, the positive duty of distinct separation from whatever systems in the
state and church that are opposed to entire allegiance to Messiah the
Prince" (Houston, The Life of James Renwick, pp. 52-55). "Some
of them, particularly in Scotland, loved not their lives unto death for the
word of God, and for the testimony which they held. Rev. vi. 9. These refused
to have communion in public ordinances not only with prelatical ministers, but
even with the acceptors of indulgences or licenses from the civil power, to
exercise their ministry under certain limitations. The Informatory
Vindication,
which certainly contains the genuine principles of church communion, held by
the sufferers for the cause of Christ in that period, declares, that they could
by no means own or countenance the administrations of the indulged ministers;
because they considered the indulgence, in any of the forms in which it was
granted by the civil power, as derived from the supremacy claimed by that power
in ecclesiastical matters; as laying the office of the ministry under
unwarrantable restriction; and as tending, in a great measure, to suppress and
bury the covenanted reformation, cf. Informatory Vindication, Head iv."
(Anderson, Alexander and Rufus; or a Series of Dialogues on Church Communion [1862], p. 294)
"To the friends of evangelical truth, and the faithful witnesses for the
redeemer's royal prerogatives, the services of Renwick, at the crisis in which
he exercised his public ministry, were invaluable. He was eminently the man for
the time. Through the influence of the unhappy Indulgence, the strict Covenanters
were reduced to what they style themselves in the Informatory Vindication, a 'wasted, suffering,
anti-popish, anti-prelatic, anti-erastian, anti-sectarian remnant.' By the
death of Cargill and Cameron, they were left as 'sheep without a shepherd,' --
broken and scattered. Through the fierceness of persecution, and the
machinations of enemies, they were in danger of falling into confusion, and of
being entirely wasted and destroyed. We admire the gracious providence of God
in preparing, at this particular crisis, an instrument of such rare and
suitable endowments for feeding 'the flock in the wilderness,' and for
unfurling and upholding so nobly the 'Banner of truth' amidst hosts of
infuriated enemies. James Renwick, though a very youth when he entered on his
arduous work, and trained under great outward disadvantages, had a powerful and
well-cultivated mind. He was endowed with singular administrative talent, and
had great tact and skill in managing men. He was an acute and logical thinker,
an eloquent and attractive public speaker, and was distinguished by fertility
and force as a writer. The Informatory Vindication -- his testimony
against king James' toleration, with his 'Letters,' and 'Sermons and Lectures,'
bear ample evidence of his sound judgment, comprehensive mind, and ability as
an author. His prudence, meekness and loving disposition, combined with his
sanctified zeal, and heroic courage, deservedly gave him great influence among
those to whom he ministered. He was eminently fitted to be 'a first man among
men.' The Lord held him in the hollow of his hand, and made him a 'polished
shaft in his quiver.' The services which Renwick rendered to the Protestant
cause were invaluable. He organized the scattered remnant, and imparted new
life and ardour to their proceedings. He set forth clearly the principles of
the 'Society people;' and in a number of able and logical papers, clearly
defined their plans of action. He rendered it, in a great measure, impossible
for enemies to misrepresent and accuse them falsely to the Government. He was
their Secretary in their correspondence with foreign churches; and he did much
to evoke the prayerful sympathy of Protestants in other lands in behalf of the
victims of persecution in Scotland. The presence
and influence of Renwick among the suffering Presbyterians were of the highest
importance in his own day; and not to them alone, but also to the whole church
of Christ in these lands, and to the constitutional liberties of the nation. So
far as we can see, but for the singular power and devoted spirit of Renwick,
and the firm and unyielding position which the Cameronians through him were led
to assume, the cause of truth would have been completely borne down, and
Erastianism, and Popery, and Despotism had triumphed. Renwick and his followers were the vanguard 'in the
struggle for Britain's liberties, and for the Church's spiritual independence.'
Though, like other patriots born before their time, they were doomed to fall,
yet posterity owes to them a large part of the goodly heritage which they
enjoy. (Houston, The Life of James Renwick [1865], pp. 36-37). Emphases added
throughout the preceding quotations. This is a very rare and valuable specimen
of Paleopresbyterian (Covenanter) thought -- don't miss it! 142 pages, plus new
material added by the present publisher.
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Resource 10. KERR,
JAMES (editor)
The Covenants and the
Covenanters: Covenants, Sermons, and Documents of the Covenanted Reformation
The Reformed Presbytery (in 1879) has well noted
the following incongruity that is still with us today, "We heard from
various quarters the cry, -- 'maintain the truth, -- stand up for the
principles of the Second Reformation:' and yet many of those who are the most
loud in uttering this cry, appear desirous to bury in oblivion those
imperishable national and ecclesiastical deeds, by which the church and kingdom
of Scotland became 'married to the Lord'" (A Short Vindication
of Our Covenanted Reformation, p. 20). This book should go a long way to
remedying the above noted ignorance and hypocrisy among those who now call upon
the name of the Lord -- especially those who claim a Reformation heritage and
are still open to further growth -- as it spells out
in no uncertain terms what lay at the heart of the second Reformation.
Moreover, these covenants (landmarks of the Lord)
stand as beacons to all nations of their continuing moral duty to bind
themselves to Christ (first commandment) or suffer His avenging wrath (Ps. 2).
And make no mistake about it, the Lord will utterly destroy all those who
quarrel with His covenant bonds, whether individuals, churches or nations --
the mystery of iniquity will fall! The prefatory note to this magnificent
volume well describes its value: "The Covenants, Sermons, and Papers in
this volume carry the readers back to some of the brightest periods in Scottish
history. They mark important events in that great struggle by which these three
kingdoms (England, Scotland and Ireland--RB) were emancipated from the
despotisms of Pope, Prince, and Prelate, and an inheritance of liberty secured
for these Islands of the Sea. The whole achievements of the heroes of the
battlefields are comprehended under that phrase of Reformers and Martyrs, 'The
Covenanted Work of Reformation.' The attainments of those stirring times were
bound together by the Covenants, as by rings of gold. The Sermons here were the
product of the ripe thought of the main actors in the various scenes--men of
piety, learning, and renown. Hence, the nature, objects , and benefits of
personal and national Covenanting are exhibited in a manner fitted to attract
to that ordinance the minds and hearts of men. The
readers can well believe the statements of Livingstone, who was present at
several ceremonies of covenant-renovation: 'I never saw such motions from the
Spirit of God. I have seen more than a thousand persons all at once lifting up
their hands, and the tears falling down from their eyes.' In the
presence of the defences of the Covenants as deeds, by these preachers, the
baseless aspersions of novelists and theologians fade out into oblivion. True
Christians must, as they ponder these productions, be convinced that the
Covenanters were men of intense faith and seraphic fervour, and their own hearts
will burn as they catch the heavenly flame. Members of the Church of Christ
will be stirred to nobler efforts for the Kingdom of their Lord as they
meditate on the heroism of those who were the 'chariots of Israel and the
horsemen thereof;' and they will behold with wonder that 'to the woman were
given two wings of a great eagle that she might fly into the wilderness, into
her place, where she is nourished for a time and times and half a time (the
present great apostasy--RB), from the face of the serpent.' And Statesman will discover how princes, parliaments, and
peoples united in the hearty surrender of themselves to the Prince of the kings
and kingdoms of the earth; and will be aroused to promote that policy of
Christian Statesmanship which, illustrating the purpose and will of God, the
Father, shall liberate Parliaments and nations from the bonds of false
religions, and assert for them those liberties and honours which spring from
the enthronement of the Son of man, and King of kings and Lord of lords.
This volume of documents of olden times is sent out on a mission of Revival of
Religion, personal and national, in the present times. It would do a noble work
if it helped to humble classes and masses, and led them to return as one man to
that God in covenant from Whom all have gone so far away. A national movement,
in penitence and faith, for the repeal of the Acts Recissory and the
recognition of the National Covenants would be as life from the dead throughout
the British Empire. The people and rulers of these dominions shall yet behold
the brilliancy of the Redeemer's crowns; and shall, by universal consent, exalt
Him who rules in imperial majesty over the entire universe of God. For, 'The
seventh angel sounded, and there were great voices in heaven, saying, The
kingdoms of this world are become the Kingdoms of our Lord and of His
Christ." Here we have some of the most moving sermons ever addressed to
a people and their nations, given before the most solemn of occasions --
national covenant renewal! Alexander Henderson, Andrew Cant, Joseph Caryl, Edmond
Calamy and a host of other Puritan Covenanters (even the turncoat Independent
Philip Nye) are included here in easy to read modern (1895) type. Anyone interested in seeing the royal prerogatives of King
Jesus once again trumpeted throughout the nations, on a national and
international scale, needs this book -- for these men "were setting up
landmarks by which the city of God will be known at the dawn of the millennial
day" (Thomas Sproull cited in the Reformed Presbytery's Short
Vindication,
p. 38). 442 pages with illustrations.
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