John Calvin, Close Communion, Covenanting and the Coming Reformation (Covenanted Reformation)
(A
Book Review of Alexander and Rufus; or a Series of Dialogues on Church
Communion, in Two Parts. Part 1: Vindication of Scriptural Church Communion in
Opposition to Latitudinarian Schemes. Part 2: Defence of the Communion
Maintained in the Secession Church
by John Anderson [1862])
Written
by Dr. Reg Barrow, Copyright 1996
"Now
I beseech you, brethren, mark them which cause divisions and offences contrary
to the doctrine which ye have learned; and avoid them" (Rom. 16:17).
John Calvin listed the doctrine of the sacraments as the third most important
element, in cataloguing his four
major areas of concern, regarding Christianity and the ecclesiastical
Reformation of his day, writing,
If it be inquired, then, by what things chiefly the
Christian religion has a standing existence amongst us, and maintains its
truth, it will be found that the following two not only occupy the principal
place, but comprehend under them all the other parts, and consequently the
whole substance of Christianity: this is, a knowledge, first, of the mode in
which God is duly worshipped; and, secondly, of the source from which salvation
is to be obtained. When these are kept out of view, though we may glory in the
name Christians, our profession is empty and vain. After these come the
sacraments and the government of the church... (The Necessity of Reforming
the Church [Presbyterian Heritage
Publications, 1544, reprinted 1995], p. 15).
Second Reformation thought on church communion is clearly echoed in the words of the Reformed
Presbytery, in 1876, when they declared,
In this age of boasted charity, but really
'detestable neutrality and indifferency,' it is an irksome and painful task,
but a duty, thus to bear testimony against churches, in which are to be found,
no doubt, many precious sons and daughters of the Lord Almighty. But personal
piety never was, nor possibly can be, the condition of fellowship in the
visible church. To think so, and say so, is one of the most popular delusions
of the present day. It puts the supposed pious man, speaking his experience, in
the place of God, speaking his sovereign will in the Bible. This is the height
of impiety. (Act, Declaration, and Testimony for the Whole of Our Covenanted
Reformation, p. 175).
These testimonies remain true today (and
maybe even more so), as the close communion doctrine of the Reformation continues to be much misunderstood and even more
maligned. The false ecumenists (and theological egalitarians and pluralists) of our day continue to batter away at this
foundation of the Reformation doctrine of the church -- while even many of
those that profess to be the heirs of the Reformation are found to be ignorant
regarding this point. Any doctrine of communion which does not take into
account the biblical command to "be of one mind" (cf. Rom. 15:6, 2
Cor. 13:11, Phil. 1:27, Phil. 2:2, 1 Pet. 3:8) at a corporate, visible level is
skewed from the beginning. In short, latitudinarian schemes of open
communion (which only include the
so-called "essentials" of the faith) are schismatic (i.e. if we do
not confuse "schism" with "separation").
As Dodson notes, in his Open Letter to
an RPCNA Elder, one should not
confuse 'schism' with 'separation.' They are not
the same thing. John Brown, of Haddington, states, 'that schism in
scripture, chiefly, if not solely, represents alienation of affection, and
disagreement among those who continue the same joint attendance on the
ordinances of the gospel,' 1 Cor.
12:25; 1:10. Augustine said, 'It is not a different faith makes schismatics,
but a broken society of communion.' In no place, in the Bible, does the word
'schism' appear to signify 'visible separation.' Error in doctrine,
corruption in worship and tyranny in discipline, render separation unavoidable,
to escape the sin of schism. Your
conception of what constitutes 'schism' is that of Rome. If 'schism' is
'separation;' and 'There is no precedent for schism [re: separation] in the
Bible;' then, on what basis did Protestants leave Rome? Every Reformer owned
that Rome is, in some sense, a Church of Christ. After all, that man of sin is
seated in the 'temple of God,' as they taught (emphases added).
Schismatic schemes promoting open
communion (of which paedocommunion
is presently at the head), attempt to "dumb down" (to a greater or lesser degree) the requirements for
partaking at the Lord's table. Loose and latitudinarian schemes of communion
lead to churches that stand for little -- or nothing -- over time; while a
Scripturally regulated close communion tends to the exact opposite end.
Anderson makes this very point in his preface to this book, "corruption
is the native consequence of latitudinarian schemes, (while) scriptural order
in sacramental communion tends to make the visible church a heaven on earth to
the faithful, terrible as an army with banners to her enemies, and to her King
and Head for a name, for a praise and for glory."
If you love the purity and peace of
Christ's church and agree with the words of John Calvin, when he wrote, "We are only contending about the true and lawful constitution
of the church, required in the communion not only of the sacraments (which are
the signs of profession) but also especially of doctrine" (Institutes, 4.2.12), then you will find a meaty meal in Alexander and Rufus -- for the author not only deals with the larger
questions related to church communion, but also weaves into the fabric of this
book many specific threads relating to practical applications and doctrinal
controversies. Moreover, notwithstanding a couple of peculiar doctrinal foibles
originating from the Seceder camp, in opposition to the Covenanters (especially
regarding civil government and some points of the law), a plethora of subjects
relative to the Reformed view of communion, church union, testimony-bearing,
etc., are all dealt with here -- and these points are given the kind of
attention (along with Scriptural and historical accuracy) that will be greatly
appreciated among those familiar with the precise views of the "old dissenters"
of Scottish origin.
Additionally, Anderson is not shy about
proclaiming the fact that Scripture teaches that anti-Calvinists (i.e.
Romanists, Pelagians, Arminians, Amyraldians, etc.), anti-paedobaptists,
anti-regulativists, and a host of others that deny the apostolic faith (at
points related to the doctrine, worship, government and discipline of the
church), should be barred from the table of the Lord (arguing a fortiori from Math. 5:23-24); but, he is also careful to
distinguish between the Popish and Prelatical views of excommunication (which
equate excommunication with a sentence to hell) and the Calvinistic view which
recognizes that those who are among the elect can at times come under the
sentence of excommunication. For example, Greg Price has noted (in a
forthcoming book on the visible church and separation) that "Calvin
distinguishes between anathema and excommunication. The former sentences one to
hell, the latter puts one outside the fellowship of the church" (cf.
Calvin's Institutes 4.12.10).
Samuel Rutherford makes the same distinction in his Survey of the Survey of
that Summe of Church Discipline
(1658) commenting on 1 Cor. 16:22 and 1 Cor. 5, as does James Fraser of Brae,
on page 210, in The Lawfulness and Duty or Separation from Corrupt Ministers
and Churches (1744).
It is also not without significance that
Anderson's contendings can be seen to be nothing more than classic second
Reformation teaching regarding fencing the Lord's table. Samuel Rutherford comments,
Because the Churches take not care, that Ministers
be savoury and gracious; from Steermen all Apostasie and rottenness begin. O if
the Lord would arise and purge his House in Scotland! As for Church-members,
they ought to be holy; and though all baptized be actu primo members, yet such as remain habitually ignorant
after admonition, are to be cast out, and though they be not cast out
certainly, as paralytick or rottened members cannot discharge the functions of
life: So those that are scandalous, ignorant, malignant, unsound in faith, lose
their rights of Suffrages in election of Officers, and are to be debarred from
the Seals. Nor can we defend our sinful practise in this: it were our wisdom to
repent of our taking in the Malignant party, who shed the blood of the people
of God, and obstructed the work of God, into places of Trust in the Church
State, and the Army, contrary to our Covenants, they continuing still Enemies (Survey
of the Survey, p. 373).
This is confirmed throughout The Acts
of the General Assemblies of the Church of Scotland, From the Year 1638 to the
Year 1649 Inclusive. Here is a
partial list of offences recorded in The Acts for which people were disciplined: innovations in worship; neglecting daily family
worship; Sabbath breaking; covenant refusing, covenant breaking and speaking
against the national covenants; Arminianism; celebrating man-ordained holydays
(e.g. Christmass); familiar fellowship with those excommunicated; promoting,
countenancing, hearing or accepting false church government and unlawful ministers
(whether Popish, Episcopal or sectarian [Independent]); slander; contumacy,
etc.
Furthermore, recognizing Calvin's
(biblical) distinctions concerning the visible church (distinguishing between
the visible church as to essence and the visible church as to constitution, cf. Calvin's Institutes 4.2.12), Anderson writes:
The catholic church comprehends all that profess
the true religion. There is a lawful and necessary division of it into sections
in respect of local situation. But when a number of people, bearing the
Christian name, combine together as a distinct society, for the purpose of
maintaining and propagating doctrines and practices, which, instead of
belonging to the true religion, are contrary to it; they ought not, considered
as such a combination, to be called a lawful section of the catholic church
(i.e. constitutionally, according to their public character and
profession--RB). It is not denied, that they belong to the catholic church (in as far as they, as individuals, profess the
truth--RB); but it is denied, that there ought to be any such section or
division in it. Thus, there ought to be no section of the catholic church,
having for the peculiar end of its distinct subsistence, the support of
episcopal hierarchy, unknown in the Scripture, of the propagation of
antipaedobaptism, or of anti-scriptural doctrine, in opposition to that of
God's election, redemption, effectual calling and the conservation of his
people, as delivered in the scripture; or for the support of ways and means of
divine worship not found in Scripture. If the catholic visible church were
brought to a suitable discharge of her duty, she would abolish all such
sections. But no society ought to
be called such an unlawful section, while it can be shown that it subsists as a
separate society for no other end, than for the maintaining of something in the
doctrine, worship or government of the church which belongs to the Christian
religion as delivered in the word of God, or for exhibiting a testimony against
prevailing errors and corruptions which the scripture requires the catholic
church to condemn. Such a profession of any party of Christians is no sectarian
profession; and a union with them is not a sectarian, but properly a Christian
union; and, being cordial and sincere, is a union in Christ; and communion upon
the ground of this union is truly Christian communion. On the other hand,
however much of our holy religion any body of Christians hold in common with
others, and however many of them we may charitably judge to be saints, yet
while their distinguishing profession is contrary to the word of God, communion
with them, as a body so distinguished, is sectarian communion; as it implies a
union with them in that which ought to be rejected by the whole catholic church (pp. 10-11, emphases added).
Commenting on "Alexander's" latitudinarian
contention that Calvin would have tolerated Arminians and idolaters at the
Lord's table (which together
comprise the two main areas of Calvin's concern for ecclesiastical Reformation,
as cited at the head of this review), "Rufus" replies,
Considering that the Arminian scheme includes some
of the most pernicious errors of Popery, how reproachful it is to the memory of
Calvin, to call such a base proposal, his plan revived and prosecuted? Did Mr.
Calvin ever speak of independent churches in the one church of Christ? Or of
promoting union, by holding sacramental communion with the professed teachers
of false doctrine, as every Arminian teacher is, or with the professed
defenders of superstition in the worship of God? By no means (Alexander and
Rufus, p. 159).
Furthermore, it is a well documented fact
that the Genevan Presbytery of Calvin's day, in 1536, sought to
excommunicate anyone who would not swear an oath to uphold the Reformed
doctrine as it was set forth in their Confession of Faith.
T.H.L. Parker writes,
Since the evangelical faith had only recently been
preached in the city, and there were still many Romanists, the ministers
also urged excommunication on the grounds of failure to confess the faith. The Confession of faith, which all the citizens
and inhabitants of Geneva... must promise to keep and to hold had been
presented to the Council on 10 November 1536. Let the members of the Council be
the first to subscribe and then the citizens, 'in order to recognize those in
harmony with the Gospel and those loving rather to be of the kingdom of the
pope than of the kingdom of Jesus Christ.' Those who would not subscribe
were to be excommunicated (John
Calvin: A Biography, p. 63,
emphases added).
Moreover, those who would not submit to
"Calvin's" close communion were not only proceeded against with negative
ecclesiastical sanctions, but they
came under negative civil sanctions also.
Mike Wagner, in Up From
Reconstructionism, states,
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 (Scribner, Bob and Pamela Johnston. 1993. The
Reformation in Germany and Switzerland, Cambridge University Press, p. 138,
emphases added).
Now, it should be obvious to those who
know the commandments of God that an honest man cannot swear an oath to
uphold a confession that he does not believe. To do so, even if the man
disagrees with only one point of the confession, is to violate both the third
and ninth commandments -- and to
play the Jesuit (see the Westminster Larger Catechism on the duties required and the sins forbidden
concerning the third and ninth commandments; these can be found as questions
and answers 112, 113, 144, and 145). Such false swearing is also, by
definition, perjury (I wonder how many perjured officers reside in Presbyterian
and Reformed churches today?). To encourage others to so swear is subornation
to perjury. These are all serious sins in themselves and all worthy of
excommunication and civil penalties -- as the Genevan Reformers rightly taught
and practiced.
In Alexander and Rufus close communion is also shown (as above) to be
God's ordained method of promoting truth, unity and Reformation; not destroying it, as the ignorant and scandalous
claim,
The term sectarian, the favorite watch-word of this
author, tends to divert the attention from the matter in dispute. The question
is, whether a church's refusing to have sacramental communion with such as
openly avow their opposition to one or more articles of her scriptural
profession has such effects as are now mentioned? Does this refusal break up
the unity of the church at large? By no means. The truths of God's word
constitute the bond of unity in the catholic church; so far as they are
publicly professed and preserved in the doctrine, worship, and government of
the several particular churches. Hence it is evident, that what breaks up the
peace of the catholic church, is not the faithfulness of particular churches in
refusing, but their laxness in granting sacramental communion to the avowed
opposers of undoubted truths of God's word, as exhibited in the public
profession of any of the churches, every instance of this laxness tending to
weaken the bond of their union.
Does refusing sacramental communion with the avowed opposers of the truths of
God, publicly professed by a particular church, chill the warmth of love to the
catholic church? surely no: for it is manifestly the interest of the catholic
church that every particular church should hold these truths in her public
profession, and not tolerate opposition to them in her communion. Hence it
must give sincere pleasure to a lover of the catholic church to see a
particular church uniformly faithful in refusing church communion to open
opposers of any one of the truths of God contained in her public profession... Does the faithfulness of a particular church, in
refusing to have sacramental communion with the open opposers of any article of
her scriptural profession, hinder her from using any means appointed in the
word of God for promoting his spiritual kingdom? This is so far from being the
case, that this refusal is supposed and implied in the use of several proper
means for that end; such as, a church's contending for the whole truth
exhibited in her public profession; the judicial assertion of the truths of
God's word, and the judicial condemnation of the contrary errors; committing
the word to faithful men, who will teach others the whole truth and nothing but
the truth, according to the public profession or testimony of the church, in
due subordination to the holy scriptures; recognising the solemn engagements,
which the church has come under to preserve whatever measure of reformation has
been attained. These means, which are certainly appointed in the word of God,
cannot be sincerely used by any particular church, unless she be careful, that
such as are avowed and obstinate opposers of any article of her scriptural
profession, may not be received into, or continued in her communion. Whilst these means, of our Lord's appointment, are
willfully neglected, we have little ground to expect the Divine blessing on
such other means as men may pretend, to use for the advancement of his
spiritual kingdom (pp. 92-93, emphases added).
To see how closely this mirrors Calvin's
teaching, see pages 126 to 135 in The Necessity of Reforming the Church (Presbyterian Heritage Publications' edition).
Anderson also does an excellent job
concerning: Calvin's plan for promoting a union among the churches (p. 151ff.);
the place of confessions and confessional subscription (pp. 85, 179);
covenanting (pp. 358-384); separation (pp. 92, 132); worship (pp. 10-13, 87,
107, 142, 155, 161-164, 456ff., etc.); the marks of the church (p. 132ff.);
uniformity (pp. 7, 103, 168, 205); the Westminster Assembly (p. 169ff); the
Dutch views (p. 158f.); distinctions between essentials and non-essentials (p.
168); the so-called "glorious revolution" of 1688 (p. 263); the
French Reformed churches (p. 156); the covenanted Reformation (p. 253);
discipline (p. 103); attainments (pp. 11, 93, 137, 162ff., 206, etc.); the
government of the church (p. 123); the so-called "Apostle's creed"
(pp. 100-104); the Belgic Confession (pp. 135-138); councils in the ancient
church (p. 104); the Donatists (p. 112); the forsaking of sin, false doctrine,
and false teachers (pp. 92, 132); occasional hearing (p. 83); Owen against open
communion (p. 207); sectarianism (p. 92); and much, much more.
On the topic of church and sacramental
communion you are unlikely to find many other books with as much solid
information. Recommended for
advanced study. Indexed, 518 pages.
This is Reformation History Notes number
2, issued Dec. 7, 1996.
Still Waters Revival Books
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FOR FURTHER STUDY:
PURITAN HARD DRIVE
John Calvin
Dr.
Reg Barrow
What Are
Terms of Communion? (1/2) by Greg Price (free MP3)
What is
Close Communion? (1/2) by Greg Price (free MP3)
What is
Occasion Hearing (or Occasional Communion)? (1/3) by Greg Price (free MP3)
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The Covenanted Reformation Defended Against
Contemporary Schismatics: A
Response and Antidote Primarily to the Neopresbyterian Malignancy and
Misrepresentations, and the Manufactured "Steelite" Controversy,
Found in Richard Bacon's A Defense Departed; With a Refutation of Bacon's
Independency, Popery, Arminianism, Anabaptism and Various Other Heresies
(Including an Exhibition of His Opposition to Scripture and the Covenanted
Reformation, in General; and His Opposition to John Calvin, John Knox, the
General Assembly of the Church of Scotland [Especially 1638-1649], Samuel
Rutherford, George Gillespie, the Testimony of the Covenanter Martyrs, the
Reformed Presbytery, the Puritan Reformed Church of Edmonton and a Host of
Other Prominent Reformers from Past Generations, in Particular) -- With Copious
Notes on Mr. Bacon's Backsliding and His Blackening of the Blue Banner; as Well
as Various Replies to Other Modern Malignants by
Greg Barrow (Greg Price, Reg Barrow, Larry Birger, et al.)
(Though set in the context of a debate with one individual, this book addresses
a number of specific problems which plague the Presbyterian and Reformed
churches of our day in general. "It conclusively and irrefutably
demonstrates that those churches which today call themselves Presbyterian [and
even many which claim a more general Reformed heritage] have grievously
departed from the Scriptural standards and principles of the previous Spirit
led Reformations [of the 16th and 17th centuries]. This will become
progressively [and painfully] clear as the reader witnesses evidence upon
evidence of defection from biblically based Reformation attainments (Phil.
3:16) -- and the burying and/or removing of the ancient Reformation landmarks.
Ultimately, when the testimony and evidence [presented in this book] is weighed
in light of Scriptural verities, it is entirely safe to say that the original
Reformers would not only have sought negative ecclesiastical sanctions against
our modern pseudo-Reformers, but in many cases negative civil sanctions as
well," writes Reg Barrow in the "Publisher's Preface." This
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DEBATE on the Meaning of the Church in Reformation Thought by Greg Barrow
Covers
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Includes many citations from Reformation leaders & confessional statements
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The
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Covenanted Reformation Defended: "A
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Defection
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(in modern Presbyterian and Reformed churches) and corrected in accordance with
Scripture and the best teachers and preachers of the (first and second)
Protestant Reformations. This is chapter four from the book The Covenanted Reformation Defended: "Misrepresentation #4: The
Puritan Reformed Church of Edmonton (PRCE) is guilty of imposing the traditions
of men upon the conscience by requiring terms of communion that are
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GEORGE, R.J.
Close Communion
Covers the five major theories of Church
communion: 1. The Latitudinarian Theory; 2. The Visible Discipleship Theory; 3.
The Restricted Communion Theory; 4. The Occasional Communion Theory; and 5. the
Close Communion Theory. Shows how the theory of close communion presents the
true Scriptural doctrine of Church fellowship and answers objections to the
doctrine of close communion. An excellent short, easy reading introduction.
MCKNIGHT, W.J.
Concerning Close Communion
An strong little book that should be
considered by all those seeking the purity and peace of the church. Holds to
the strict old covenanted Presbyterian position. Justifies the maintaining of
the separate existence of a denomination that will faithfully testify against
sin, and the excluding from the Lord's table those that do not so testify.
Gives numerous examples of backsliding in regard to specific truths of
Scripture. Proclaims that "the Word of God teaches unequivocally that the
Commandments are equally binding." This includes the first commandment as
it relates to Christ's Kingship over the nations (and dissent from immoral
civil governments which will not recognize and obey Christ as King and law
giver); and the second commandment concerning purity of worship (as against
"all devising, counselling, using, and any wise approving, any religious
worship not instituted by God Himself," such as the use of songs other
than the Psalms and the Popish use of musical instruments in public worship).
Maintains that violation of these commandments are grounds for barring a person
from the Lord's table. Shows how close communion is nothing more than the old
Presbyterian view, in keeping with the Westminster Confession of Faith and John Calvin when he stated "We are only
contending about the true and lawful constitution of the church, required in
the communion not only of the sacraments (which are the signs of profession)
but also especially of doctrine" (John Calvin, Institutes 2.12). Also includes an excellent discussion of
essentials and non-essentials, as they relate to the Lord's supper and
salvation. The best short book on the Lord's supper that we have seen. Written
by an RPCNA minister in large easy-to-read type.
REFORMED PRESBYTERY
An Explanation and Defence of the Terms
of Communion, Adopted by the Community of Dissenters, etc.
Defends the inescapable necessity of creeds
and confessions, while promoting a fully creedal church membership. Shows how
the law of God obliges all Christians "to think the same things, and to
speak the same things; holding fast the form of sound words, and keeping the
ordinances as they have been delivered to us" (Col. 3:13). After laying
some basic groundwork, this book proceeds to defend the six points of the
"Terms of Ministerial and Christian Communion Agreed Upon by the Reformed
Presbytery." These six points are the most conservative and comprehensive
short statements of consistent Presbyterianism you will likely ever see.
Besides the obvious acknowledgement of the alone infallible Scriptures, the
Westminster Standards, and the divine right of Presbyterianism, these points
also maintain the perpetual obligation of our Covenants, National and Solemn
League, the Renovation of these covenants at Auchensaugh in 1712, and the
Judicial Act, Declaration and Testimony emitted by the Reformed Presbytery. In
short, this book sets forth adherence to the whole of the covenanted
reformation, in both church and state, as it has been attained by our
covenanting forefathers.
MCKNIGHT, W.J.
Covenanting, Communion and Confessions:
With a Short Summary of the Westminster Confession of Faith
Deals with the terms of communion as they
relate to the Reformation Creeds and the Westminster Confession. Defends
creedalism and the historic progress evident in the faithful creeds. Touches on
covenanting. Contains a useful summary of every chapter of the WCF. In classic
Reformed Presbyterian style, the author notes the testimony of the martyrs in
leaving "a noble example for us and our posterity to follow, in contending
for all divine truth, and in testifying against all contrary evils, which may exist
in the corrupt constitutions of either church or state."
ANONYMOUS
A Modest Apology for the Conduct of
Seceders, in Refusing to Join in Christian Communion with Sectarians,
Latitudinarians, etc. Who Have Departed From the Purity of Reformation Once Attained
to in these Kingdoms
An exceedingly rare work published in 1773.
Sets forth a strong case for separation from all bodies that are backslidden
from the work of covenanted reformation, as it was attained during the days of
the Westminster Assembly, and as set forth in the Westminster Confession of
Faith and its related documents (regarding the government, worship, doctrine
and discipline of Christ's church). Denounces the "detestable indifference
or neutrality" of not maintaining covenant obligations, which bind all
reformers, "to endeavour the extirpation of all superstition, heresy,
schism, and whatsoever should be found contrary to sound doctrine." Also
proves that there is no liberty or love that is contrary to God's Word.
Maintains Christian charity throughout by distinguishing between loving the
persons in error, and taking part with, or encouraging them in their sinful
confederacies or actions. A great work on the subjects of purity, faithfulness
and separation. It is in keeping with the sentiments expressed in the Reformed
Presbytery's Act, Declaration and Testimony which states: "The first cry
against the presbytery and its members was 'schism, schismatics.' This charge
was promptly and publicly met and refuted, by showing from the Scriptures, that
schism 'is in the body,' 1 Cor. 12:26; and from the approved writings of our
covenanting fathers, that 'sometimes to avoid schism, we must separate.' Our
worthy ancestors knew better than to adopt the vocabulary of papal Rome.
Besides, 'the majority making defection are the real separatists.'"
(Samuel Rutherford).
CLARKSON, ANDREW
Plain Reasons for Presbyterians
Dissenting from the Revolution Church of Scotland. Also, Their Principles
Concerning Civil Government, and the Difference Betwixt the Reformation and
Revolution Principles (1731)
An exceedingly rare and important book now
back in print after 265 years! The Contending Witness magazine (May, 1841) described Plain Reasons "as the single best volume penned
defending the principles of the second Reformation." It sets forth "the grounds why
Presbyterian Dissenters refused to hold communion with the revolution church
and state," (Reformed
Presbytery, Act Declaration and Testimony for the Whole of Our Covenanted
Reformation, p. 154n). The
biblical principles contained in this book still apply today and thus Plain
Reasons remains one of the best
books explaining why (and when) an individual (church or citizen) should
separate himself (or itself) from those (in church or state) who do not hold
fast to all the attainments of our covenanted Reformation forefathers. In this regard the session of the Puritan
Reformed Church of Edmonton calls this the one book that best explains why
faithful Covenanted Presbyterians must, for conscience sake, remain
ecclesiastically separate from all Presbyterian denominations that have
backslidden from second Reformation attainments. (This being the classic corporate
Calvinistic application of such commands as "Nevertheless, whereto we have
already attained, let us walk
by the same rule, let us mind the same thing" [Phil. 3:16, emphasis
added]. It is also the acknowledgement that the Lord has clearly stated in his
Word that he "requireth that which is past" [Eccl. 3:15]).
Furthermore, the session of the PRC of
Edmonton has noted that this book "clearly spells out the reasons why to
unite with the Revolution Church (1689) or any of its descendants (The Free
Church of Scotland, The Free Presbyterian Church of Scotland, and American
Presbyterian Churches) is to undermine and subvert the work of the Second
Reformation. The argumentation is cogent (with an abundant supply of
documentation). The reading can be divided up into 5-10 pages at a time.
Reasons 8 and 9 (pp. 77-91) which speak to the issue of the covenants are very
helpful, as is Reason 14 (pp. 138-140) which covers the matter of terms of
communion. We might also highlight Clarkson's treatment of ecclesiastical dissent
(pp. 172-221 wherein he discusses schism) and political dissent (pp. 221-280). This
is the best apologetic we have read defending the necessity of Presbyterians to
faithfully maintain the attainments of the Second Reformation" (emphasis added). Moreover, Clarkson's
section on schism, separation and the nature of the visible church
(constitutionally considered) contains over 10 pages of notes and quotes taken
from numerous Reformers including: Beza, Rutherford, Gillespie, Dickson,
Durham, M'Ward (Rutherford's disciple), Marshall, Watson, Cotton, Owen,
Burroughs, Fraser, and Case -- demonstrating that his ideas regarding dissent
from corrupt and backsliding civil or ecclesiastical governments are not new,
but merely classic Reformation doctrine. The book also answers a multitude of
pertinent and realistic objections in sections conveniently located directly
after each reason for dissent.
Moreover, the days of the revolution
settlement were a time of civil and ecclesiastical confusion not unlike our own
day -- the beast (civil and ecclesiastical) was attempting to devour the
"woman in the wilderness" by a cunning mixture of half-truths that
were designed to beguile an exhausted and persecution-weary remnant. The consequences of the actions taken in these days, by both church
and state "officials," have been amplified by time and apply directly to our contemporary civil and
ecclesiastical situation ("That which hath been is now" [Eccl.
3:15]).
The Reformed Presbytery's Act, Declaration
and Testimony (p. 47) further
explains the original historical context -- so germane to the thesis of this
book -- regarding those deceptively trying days which followed the
"killing times" and final martyrs' death of that period of
persecution (being the death of the covenanted Presbyterian minister James
Renwick, who sealed his testimony with his blood February 17, 1688).
Of the so-called "glorious revolution of
1688" and the overthrow of the Royalist tyranny the Reformed Presbytery's
measured and discerning comments read, "for in a few months, God in his
righteous judgement and adorable providence, overturned that (Royalist--RB)
throne of iniquity on which they (the persecuting popish, prelatical, Erastian,
antichristian [civil and ecclesiastical] "authorities" which were
then wondering after the beast--RB) depended, and expelled that inhuman, cruel
monster (the duke of York--RB), from his tyrannical and usurped power, upon the
Prince of Orange's (William of Orange--RB) coming over into England, in the
beginning of November that same year (1688--RB). But although the Lord at this
juncture, and by this means, rescued and delivered our natural and civil rights
and privileges in a national way, from under the oppression and bondage of
anti-christian tyranny, arbitrary and absolute power; yet the revolution, at
this time, brought no real deliverance to the church of God; but Christ's
rights (by these [rights--RB] are not meant the rights of Christ personal. It
is not in the power of mortals, or any creature, to acquire and secure these to
him; but the rights of Christ mystical, that is, of the church, or of his
truth, true worship, and religion, and professors of it as such.), formerly
acquired for him by his faithful servants, lay still buried under the rubbish
of that anti-christian building of prelacy, erected on the ruins of his work in
this land; and the spiritual liberties and privileges of his house remained,
and do still remain under the bondage of Erastianism, supremacy, toleration,
etc. For it is well known, that although this man (William of Orange--RB),
Jehu-like, 'destroyed Baal out of Israel, yet he departed not from the sins of
Jereboam, wherewith he made Israel to sin.'"
As a second witness to the testimony also
given throughout Clarkson's Plain Reasons see pages 55 and following in the Act, Declaration and Testimony for more on "the grounds of the presbytery's
testimony against the constitutions, both civil and ecclesiastical, at the late
revolution, anno 1689; as also against the gross Erastianism and tyranny that
has attended the administration both of church and state, since that memorable
period; with various instances thereof, etc."
Since these momentous days Antichrist and his
minions have sought to bury the covenanted Reformation and its attainments
(upholding Christ's Kingship over both church and state) under the rubbish of
democratic, humanistic, atheistic, tolerationism and a "detestable
neutrality" in the cause of God and truth -- the same "detestable
neutrality" so strongly inveighed against in the Solemn league and
Covenant. Commenting on this defection from within professing Christendom, Clarkson writes, "It is also evident from
this, that Schism from our covenanted Church consists in this, to wit, When the Members of the Church make Defection
to the contrary part, that is in plain Terms, when they associate or
incorporate with, assist and defend the Parties against whom the Covenant
(Solemn League and Covenant--RB) was made and sworn, viz. Papists, Prelatist
and their Underlings, Hereticks, &c. the common Enemies of Reformation; and
fall from the Duties of Preserving and propagating the Reformation of the three
Kingdoms; and refuse to join with, assist and defend those, who adhere to the
Covenants, in the necessary Work of Renewing them, for Extirpation of Popery,
Prelacy, Erastianism, Superstition, Heresy, Error and Profaneness, and
whatsoever is contrary to sound Doctrine and the Power of Godliness; and for
re-establishing, preserving, and propagating the covenanted Reformation, once happily
established in these Lands, and sworn unto by our Covenants. Furthermore,
Schism from our covenanted Church consists in this, viz, When Members,
Ministers or others, give themselves to a detestable Indifferency and
Neutrality, in the Cause of God, namely, in the preserving and propagating the
covenanted Reformation of these three Kingdoms; that is to say, When Men are
like so many Gallio's in the Cause of God, preferring worldly Ease, Honour and
Wealth, their own Interest to the Interest of Christ, become easy, whether the
covenanted Reformation in these Lands sink or swim; and, from a cowardly
Disposition in some, and a malignant, perfidious Temper in others, coalesce and
accord in apostatizing from the Articles of Covenant foresaid, the Cause of God,
and its honest- hearted Friends; and frighted from both, as if they thought it
both Sin and Shame to have it said, that they carried any warm Side to either
the one or the other. I say, All Members of this National Church, who, on
Account of any Combination, Persuasion, or Terror and Fear of worldly Loss, of
Sufferings of whatsoever Kind, are guilty in any of these two Cases, are also
guilty of making SCHISM from the covenanted Church, as is clearly manifest by
the 6th Article of our Solemn Covenant" (pp. 182-184, , emphasis added).
Commenting on the common charge of schism
leveled against those who would maintain the attainments of the covenanted
Reformation, Clarkson writes:
"Now, upon the whole of this Objection, as 'tis plain, Presbyterian
Dissenters are not Schismatics, nor deserve to be so called; so 'tis a most
groundless and shameless Reflection, to call them Separatists, tho' 'tis the
ordinary Name of Epithet given them, especially in Print; yet to me, and I
judge to many others, it is a Wonder with what Audacity, Men of Sobriety and
Conscience should have the confidence to speak at such a Rate, unless they
intend, in a desperate Humour, to render their Authority every where, amongst
all sober persons, contemptible: For, if two Persons, walking upon a high
Path-Road, on the Brink of a Puddle, the one of them by a Blast of Wind
tumbling headlong into the Gulf; when weltering amidst the Glare and miery
Clay, cries up to his Neighbor upon the Brink, Sir, unless you tumble over
after me, I will look upon you as a Separatist: Which of the two are to be
judged most insnared into the Course of Separation, whether the Person keeping
the High-way, or the poor Man wallowing in the polluted Mire, Crying upon his
Neighbour to unite with him in that his miserable Estate? Est solatium
miseris habere socios doloris,
('Tis Comfort to Persons in Misery to have Companions.) Have not this
present Church thrown themselves over into the Ditch of Pollution, in complying
with these dreadful Apostates of this and the former times? And, shall these be judged Separatists, who dare
not, who cannot, and may not in Conscience follow their Example? Can such as
join with, and strengthen them, be able to purge themselves from the Guilt and
Judgements, which accompany this shameful Defection? For an Union here (so much
cried up) without Debate, is the Brotherhood of Simeon and Levi: It is an Union
in the Course of Sin and Wrath, and not in Truth and Duty" (pp. 206-207,
emphasis added).
For more of this strong tonic get the whole
book -- it is one of the strongest and clearest calls that we have ever seen
for the church to repent of its covenant-breaking and backsliding and return to
its first love at the corporate level (covenantal and constitutional).
The only drawback that needs to be noted,
regarding Clarkson's Plain Reasons,
is that a few of the pages (the book being as rare as it is) in the only copy
that we have been able to obtain for use as a master, are a little hard to
read. Even so, most of the book is easily legible and contains the highest
quality of Reformation thought regarding the subjects of which it deals. It
is undoubtedly a major Reformation classic and should be studied by all those
who are serious about seeing the destruction of the present tyranny (which is
expressed in the modern civil and ecclesiastical Babylon erected by those that
oppose the covenanted Reformation and the implementation of the Crown rights of
King Jesus over the whole Earth!).
Cassettes below are for
sale at: http://www.swrb.com/music/cassets.htm or free online in MP3 format at http://www.sermonaudio.com/swrb
PRICE, GREG
The
Apostolic/Reformation Way to Worldwide (Biblical) Church Unity (7 cassette sermons, 1998)
Seven astounding sermons on God's
biblically ordained method to fulfill His command for unity (and the great commission)
in the visible church:
1. What
Are Terms of Communion? (2
cassettes)
2. What is
Close Communion? (2 cassettes)
3. What is
Occasion Hearing (or
Occasional Communion)? (3 cassettes)
These truths which have been prominent from
Old Testament times to the days of the Apostles -- and in all great subsequent
Reformations and true revivals (especially during the second Reformation) --
are clearly, simply and Scripturally presented. These forgotten or ignored
doctrines are once again coming to public notice in the preaching of Greg Price
(and the publishing of classic Covenanter literature), as well as in the
contemporary call for a third Reformation in which the nations of the earth
will once again enter into (or renew) covenant with Christ.
As Price points out from Scripture, these
truths will also be well known in the days of millennial glory to come.
"And the LORD shall be king over all the earth: in that day shall there be
one LORD, and his name one (visibly--RB)" (Zech. 14:9). These sermons give us a foretaste of the blessings that
God will pour out upon His church when she runs "the way of thy
commandments" (Ps. 119:32) and when "the earth shall be full of the
knowledge of the LORD, as the waters cover the sea" (Isa. 11:9)!
All
these seven sermons are also free in MP3 audio on the web, beginning with the
first tape in each set (which are linked to subsequent sermons in the series),
at:
What Are Terms of Communion? (1/2)
http://www.sermonaudio.com/sermoninfo.asp?sermonid=780119920
What is Close Communion? (1/2)
http://www.sermonaudio.com/sermoninfo.asp?sermonid=42101152912
What is Occasion Hearing (or Occasional Communion)? (1/3)
http://www.sermonaudio.com/sermoninfo.asp?sermonid=6201223051
Terms of Communion (19 cassettes by Greg Price)
This
set explains the six "Terms of Ministerial and Christian Communion in
the Reformed Presbyterian Church" (i.e. the historic Covenanters). These terms represent
a high water mark concerning covenanted Reformation attainments thus far in
history. They are thoroughly Scriptural (as this set proves) and
should be adopted by all Churches as the minimum standard by which people are admitted
to to the Lord's Supper. The "rare bound photocopy" An Explanation and Defense of the Terms of
Communion... ($US3.98 cerlox; $US15.00 hardcover) by the
Reformed Presbytery also covers much the same ground, adding some arguments not
found in this tape set, but generally containing less detail. McKnight's
"rare bound photocopy" Concerning
Close Communion ($US3.99 cerlox; $US15.00 hardcover) is also
very helpful in regard to the general subject of the Scriptural propriety of a close
communion and explicit, open, honest, and biblical terms for fencing the table
of the Lord. Separate sections of
this cassette series can be purchased individually as outlined below.
Terms of Communion: The Word of God (2
cassettes)
Explains and defends the first term of
communion, which is "An acknowledgement of the Old and New Testament to be
the Word of God, and the alone infallible rule of faith and practice."
Covers the attributes of Scripture, including the necessity, inspiration,
authority, sufficiency, perspicuity, perpetuity, etc. of the Word of God. Also
deals with principles of interpretation (hermeneutics) and how we know that
God's Word is His Word, and thus can be trusted as the absolute, inerrant,
infallible and inspired truth. Touches on higher criticism and the debate over
bible version, upholding the Textus Receptus (i.e. the ecclesiastical or
received text) and the King James Version. A fine defense of Sola Scriptura
which also touches on how "extra-biblical" terms of communion are not
only required by Scripture itself, but are an inescapable necessity. Price is
careful to point out the difference between the primary, infallible standard of
Scripture and those uninspired subordinate standards, which nevertheless bind
the conscience whenever they say the same thing as Scripture. A great
introduction to God's Word that comes with our highest recommendation. "I
will worship toward thy holy temple, and praise thy name for thy lovingkindness
and for thy truth: for thou hast magnified thy word above all thy name"
(Ps. 138:2).
Terms of Communion: The Westminster
Standards (5 cassettes)
Explains and defends the second term of
communion, which is "That the whole doctrine of the Westminster Confession
of Faith, and the Catechisms, Larger and Shorter, are agreeable unto, and
founded upon the Scriptures." Price not only explains why we need creeds
and confession (answering the question: Isn't the Scripture sufficient?), but
he shows how everyone has a creed
and how such statements of faith are actually inescapable -- for as soon as one
says what he believes the Bible means, has has (be definition) put forth his
creed ("credo" in Latin means "to believe"). There is no
neutrality! He also gives a summary of the Westminster standards and the
history of this august assembly, demonstrating why these standards are
agreeable to the word of God. After showing how faithful creeds and confessions
(i.e. human testimony) have brought untold blessings to the church he gives a
history of the Westminster Assembly (setting the context for the study of the
Standards themselves). The doctrines contained in the confessional standards
are then summarized. Price also exposes and rebukes much false teaching and
false practice (contrary to the standards) using the specific names associated
with each heresy refuted. The following doctrines are covered: sola Scripture
(refuting popery, neo-orthodoxy, liberalism and the charismatics), the doctrine
of God (refuting Unitarianism, Oneness theology [Modalism, Sabellianism], and
tritheism), God's decrees and predestination (refuting Arminianism, fatalism
[Islam]), creation (refuting Evolutionism, Pantheism and New Age and Eastern
mysticism), the covenant of works, Providence (against "luck" and
"accidents"), the fall of man (refuting Arminianism and Pelagianism),
the covenant of grace (refuting dispensationalism), Christ our mediator
(refuting Arianism [JW's], Apollinarianism, Nestorianism, Eutychianism [which
led to the transubstantiation and consubstantiation heresies], the free offer
of the gospel, effectual calling (contra Arminianism), justification by faith
alone through Christ alone (contra Rome and the Arminians), sanctification and
good works (condemning antinomianism and legalism), assurance of faith,
perseverance of the saints, the law of God, Christian liberty (against
pretended liberty of conscience and the imposition of legalistic standards
outside of the law of God), worship (against the anti-regulativists and
promoters of will-worship), the regulative principle (condemning Arminianism in
worship), the Sabbath (taking the high Scottish view), lawful oaths and vows
(condemning covenant breaking [churches and nations included], perjury, etc.),
the civil magistrate (against pluralism, false toleration, Erastianism, and for
biblical establishments), marriage, the church (contra popery, prelacy and
independency [all of which are forms of sectarianism]), and the resurrection
and general judgement.
Terms of Communion: Presbyterian Worship
and Government (2 cassettes)
Explains and defends the third term of
communion, which is "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." "To many readers, the subject of church government will
not seem terribly exciting. Judging from the lack of contemporary literature on
the topic, one might conclude that church polity is not very important. Yet, if
the truth were known, many of the practical problems facing the church are the
result of an abandonment of scriptural church polity. The church is not a mere
social club. The church is the kingdom of Christ (Col. 1:13), subject to his rule.
In the Bible, the Lord has established an ecclesiastical government by which
his people are to be ruled. Just as Christ has instituted civil government to
ensure civil order, so he has established ecclesiastical government to preserve
order in the church (1 Cor. 14:33). A man is not free to dispense with the
church's government anymore than he is at liberty to disregard the (lawful--RB)
civil authorities. We do not contend that the divine order for church
government extends to every detail. Obviously, the Lord did not mandate how
many times the elders of the church must meet each month; nor did he prescribe
any particular attire for them to wear while performing their official duties.
Such incidentals are adapted to the needs and exigencies of the time and place;
according to the general rules of the word, which are always to be observed.
Nevertheless, the scriptures do provide an overall plan of government which the
church must follow if she is to remain faithful to her Lord. Therefore, it is
important to examine biblical principles of church polity," writes Kevin
Reed in his Biblical Church Government. Much the same could be said regarding worship. These tapes are an
excellent introductory explanation of the fundamentals of Divine Right
Presbyterian church government and Divine Right Presbyterian worship. They are
jam-packed with Scripture, history and sound reasoning and should be very
helpful to all those seeking the Lord's will concerning these two important
subjects. Price distinguishes between the elements and circumstances of worship
(contra John Frame's heretical innovations, wherein he rejects these
distinctions), while the vital issues of unity and uniformity, separation from
false worship and false man-made church governments are not forgotten. All this
is set in the context of faithfully approaching the Lord's table. "Now I
praise you, brethren, that ye remember me in all things, and keep the
ordinances, as I delivered them to you" (1 Cor. 11:2).
Terms of Communion: Covenants and
Covenanting (7 cassettes)
Explains and defends the fourth term of
communion, which is "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." Includes
the studies offered separately on the National Covenant (2 tapes), the Solemn
League and Covenant (1 tape), the Auchensaugh Renovation (2 tapes), as well as
two introductory lectures (only available in this set) on the biblical
principles related to the ordinance of covenanting, the descending obligation
of lawful covenants, objections against covenanting, etc. A thoroughly amazing
set of tapes -- among our best!
Terms of Communion: The Martyrs and
Historic Testimony (2 cassettes)
Explains and defends the fifth term of
communion, which is "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 (i.e. The Act, Declaration
and Testimony for the Whole of Our Covenanted Reformation--RB) 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." Price
demonstrates how and why uninspired historical testimony must be a term of
communion. A number of the same arguments apply to this question (of fencing
the Lord's table based on uninspired historical testimony), as apply to fencing
the table based on biblically accurate creeds and confessions -- so those that
understand biblical creedalism (and close communion) should have no problem
with this aspect of Reformation thought. Reformation views are also
differentiated from Romish views of history, church authority, etc., as they
come to bear on this point. At one of the most interesting points of this
study, Price also proves how one cannot even keep the inspired commandments of
God without the use of uninspired history (using the fifth and ninth
commandments as examples). History is here set on its biblical foundations.
Testimony is also well dealt with. Testimony is defined as "That record
which a witness gives (in a court) in defense of the truth and in opposition to
error." Faithful biblical testimony is shown, by various examples from
inspired and uninspired history, to bring the fury of the enemy. This is where
the Reformation theological rubber meets the road of experimental Christianity
and disinterested self-sacrifice (often resulting in suffering and persecution
as the antichristian beast [ecclesiastical and civil] is stirred from his
slumber by the barbs of faithful Christian witnesses as they testify to the
truth and against "all corruptions embodied in the constitutions of either
churches or states" -- thus the long list of Christian martyrs throughout
history).
Terms of Communion: The Practice of Truth
(forthcoming, 1 cassette)
Explains and defends the sixth term of
communion, which is "Practically adorning the doctrine of God our Savior
by walking in all His commandments and ordinances blamelessly."
BARROW, GREG
and Dr. LARRY BIRGER
Reformation Principles Re-Exhibited: An
Historical Witness and Brotherly Entreaty.
Summary and Analysis of Changes within
Terms of Communion of the Reformed Presbyterian Churches of Scotland and
America from 1761 to the Present, and a Particular Analysis and Testimony
Against the Present Day RPCNA. (August 5, 2002)
In a day of spiritual
confusion and complacency, what could be more welcome than a clarion call to
godly faithfulness and a clear testimony for the truth? Among the Reformed Presbyterian community, the
appearance of this new book by Elder Greg Barrow and Dr. Larry Birger, Jr.
should be like a magnificent flare lighting up a pitch-black night sky. The
terrain that is revealed by the light might not be pretty, but the soldiers of
God's Army can easily identify enemy positions and avoid them. Some may
actually discover that they are surrounded by deserters and need to get back to
the position marked out by the Lord.
One can tell much about a
church from its terms of communion, and Barrow and Birger are able to trace the
progressive defection of the Reformed Presbyterian Church of North America
(RPCNA) by analysing the changes in that denomination's terms of communion. Terms of communion are the formal basis for
admitting people to the Lord's Table. The RPCNA began as a Covenanter church,
but later turned away from the Covenants (National and Solemn League) and
defected from the Covenanter testimony. This is
demonstrated in the evolution of its terms of communion, from clear, faithful
terms, to loose and general ones.
The Reformed Presbyterian
Church of Scotland (RPCS), like the RPCNA, defected from faithful terms of
communion. It did this largely to
make communicant membership easier for new members. "Rather than patiently
teaching the people, and bringing them up to 'own' and 'acknowledge' the
testimony of the past contendings of faithful witnesses (as Scripture commands),
they opted to 'dumb down' their constitutional standards which were originally
designed to protect the unwitting, ignorant, and the scandalous from partaking
of the Lord's Supper. In so doing they declined from a more pointed testimony
unto one which is more evasive, loose and general" (p. 15). This is a
significant issue raised by Barrow and Birger: over time, doctrinal standards
and terms of communion should become clearer and more precise. If the reverse is happening, that is undeniable evidence that
a church is backsliding and progressively abandoning the Biblical attainments
of previous generations.
The defection of these churches has
included a growing doctrinal latitudinarianism. This leads to an important
question: "How can a group of people who
obviously incorporate, inculcate, and tolerate serious differences amongst
themselves regarding the doctrine contained in the Westminster Confession of
Faith, come to the Lord's Table professing themselves to be in agreement, and
of one mind, before our Lord and Saviour Jesus Christ, without overtly and
highhandedly violating the precepts of the ninth commandment?"
(p. 28).
Barrow and Birger conclude
that the "RPCNA must be accounted guilty of extreme spiritual adultery,
and must be testified against"
(p. 49).
This is an important document for those
who would avoid the doctrinal declension of our day.
49 pages.
This
book is also available on all the Reformation
Bookshelf CDs (in the "Free Books" file) at: http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
Free in html, PDF
and zip formats, at: http://www.reformedpresbytery.org/books/index.html
Or directly at:
http://www.reformedpresbytery.org/books/rpcna/rpcna.htm (html)
http://www.reformedpresbytery.org/books/rpcna/rpcna.pdf (pdf)
http://www.reformedpresbytery.org/books/rpcna/rpcna.zip (zip)
FRASER, JAMES (of Brea)
The Lawfulness and Duty of Separation
from Corrupt Ministers and Churches Explained and Vindicated (1744)
This is one of the most comprehensive
treatises dealing with lawfulness and duty separation. It does not shy away
from the hard biblical questions, but rather meets them head on. Fraser covers
all the major biblical reasons for separation, both in general and in
particular. Some of these Scriptural reasons for separation include (examples
in brackets are selected to fit our contemporary situation in accord with the
general headings found in the book -- though a number of these specific errors
are also dealt with in the book itself): 1.) Heresy, or error in doctrine (e.g.
Arminianism, Pelagianism, Romanism, the denial of the regulative principle of
worship, antinomianism, legalism, etc.); 2.) Idolatry in public worship (e.g. singing hymns of human composition,
paedocommunion and open communion, the use of musical instruments, woman
speaking or preaching, anti-paedobatism, Charismatic [or anabaptistic] folly
and excesses, malignancy [anti-covenanting], etc.); 3.) Tyranny in government
(e.g. Popery, Prelacy, Independency, etc.); 4.) Sinful terms of communion (e.g.
any terms which deny or ignore the attainments of the covenanted Reformation or
in any way contravene Scripture); 5.) Tolerationism (e.g. refusing to
discipline the scandalous, open communion and countenancing false ministers or
false governments or false doctrine, etc.) . Many other areas are also dealt
with, not the least of which include a strong testimony against the Prelatical
Priest George Whitefield (who, as the preface notes, is "a person leavened
with gross errors, enthusiastic delusions, etc."). In the publisher's
original reasons for publication we read, "In this book the case and
nature of schism and separation is cleared, and the true scriptural terms of
church-communion, and grounds of separation from corrupt churches and
ministers, carrying on backsliding courses from the covenanted
Reformation-principles..., are clearly handled, and the same proven to be just
and warrantable grounds of separation, and many useful cases of conscience
concerning separation; and what are just and warrantable grounds of separation
and what are not, are solidly, learnedly, and accurately discussed and
resolved, and the case of separation clearly stated, handled and determined;
and separation from corrupt ministers and churches is fully vindicated; and the
true Scripture marks of time-servers and hirelings, who should be separated
from, are given from the Word of God." Calvin, Knox, Rutherford,
Gillespie, Durham, Owen (who repented of his Independency and embraced
Presbyterianism just before he died) and a host of other notable Reformers are
cited throughout. Occasion hearing and occasion communion are also exposed and
rebuked from Scripture. Appended to the book is "The Reasons agreed upon
by the Reformers of the Church of Scotland, For which the Book of Common
Prayer, urged upon Scotland, Anno 1637 was refused. As also the Reasons agreed
upon by the Assembly of Divines at Westminster, for laying aside the English
Book of Common Prayer. Together with Mr George Graham's Renunciation and
Abjuration of Episcopacy." This is an almost flawless photocopy of this exceedingly
rare and valuable book (which was
obtained at great expense from the Bodleian Library [Oxford University] in
England). It is one of the major Reformed classics concerning the topics that
it deals with and answers many common questions which Christian raise today
regarding church affiliation. It is also a much needed landmark of Reformation
testimony against the white devils of Independency and sectarianism and the
black devils of Popery and Prelacy -- which can be seen to be covering the land
once again -- contrary to the teaching of the Word of God and the attainments
fought (and died) for during the second Reformation. 239 pages.
AUTHOR: CUNNINGHAM, JOHN
TITLE: The Ordinance of Covenanting (1843)
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 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).
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.'"
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 modern religious
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
Separation, Unity, Uniformity, etc.