Whether peace of civill societies be sure, where there is toleration of
all Religions, and what peace Christians can have in Toleration.
Mr. Williams (Bloody Tenet, cap. 6. p.24,25.) civill peace is pax
civitatis, the peace of the citie, Jer.29.7. Pray for the peace of the
Citie, which peace of the citie or citizens so compacted in a civill way of
union, may be intire, unbroken, safe, &c. notwithstanding so many thousands
of Gods people, the Jewes, were there in bondage, and would neither be
constrained to the worship of the City of Babell, nor restrained from so much
of the worship of the true God, as they could practise, as is plain in Shadrach, Meshach, and Abednego, Daniel 3. in Daniel c.6. who would rather suffer,
then desist from true worship, or practice false: So the Amoricans and wildest
Papists keep the peace of their Townes and Cities safe and distinct, where
there is no spirituall and heavenly peace.
Peace is commanded in the new Testament, no word of toleration of divers
Religions, which are the Seminaries of discords between the seed of the woman
and the Serpents seed, in all the New Testament, is to be found by precept,
promise, or practice, nor any ground of repealing judicial Lawes, for punishing
seducing Teachers.
Answ. All this is to prove that there
may be no breach of Citie peace, or civil peace, where there are multitudes of
sundry Religions. But 1. the man should remember, there is a Christian
externall peace, which in an ordinarie providence can not be kept, where there
be divers Religions, and sundry waies of worshipping Christ, & we beleeve
our Saviour intendeth so much, Mat.10.34. Thinke not that I am come
to send peace on earth, I came not to send peace, but the sword. v.35. For I am
come to set a man at variance against his father, and the daughter against her
mother. Luke 21.16. And ye shall
be betrayed both by your parents, brethren, kinsfolks, and friends, and some of
you they shall cause to be put to death.
And what is the quarrell, but divers Religions and waies of worship about
Christ? So Paul exhorteth to Christian peace, Ephes.4.3. Indeavouring
to keep the unity of the Spirit in the bond of peace, not because of contrary Religions, and many
Sectaries called the holy partie that are to bee tolerated in meeknesse and
mutuall forbearance: But v.5. Because there is but one Lord, one faith, one
baptisme, and but one Religion whether Presbyteriall or Independent, and since
the Apostles and Christ in the New Testament so often recommend peace, and
never once insinuate forbearance in diversitie of Religion, and all the
Apostles and Apostolike Church had but one Religion, toleration of many
Religions not being a part of the New Testament liberty wherewith Christ hath
made us free, as is the libertie from Ceremonies, and righteousness by the Law,
that the foolish Galathians affected,
Gal.5.1,2, We conclude there is a Law against Toleration of many Religions, not
any repealing of that Law in the New Testament, but divers Religions expressely
forbidden as contrary to peace, and foretold to fall out as sad judgements,
Mat.10.35. Mat.24.24. Luke 21.14,15,16,17,18. I Tim.4.1,2,3,4. 2 Tim.3.5,6,7,8.
2 Joh.10. Affirmanti incumbit probatio, Our Adversaries are obliged to give us precept, promise, or godly
practice, why a morall sin forbidden and severely punished in the old
Testament, should yet remaine a Moral sin in the new Testament, and yet not be
punishable by men or Churches, yea Solomons toleration of the Idolatrous
worship, I Kings 11. provoked the Lord to anger, yet his wives consciences
should not have been compelled to leave off the worshipping of the Gods of the
Moabites, Ammonites, by this way, Rom. 14.19. Let us follow after the
thing that makes for peace (faith Paul) but
Toleration of many Religions is contrary to peace, if one of them be the only
true way, the rest are all false waies, the mixture of the two contrary seeds,
the seed of the Serpent, and the seed of the woman must be against peace; and
Paul exhorting to union and Christian peace, thinks many Religions, many Sects
and opinions tolerated, 1 Cor.1.10. to be just contrary to peace. Now
I beseech you brethren by the name of our Lord Jesus Christ, that ye all speak
the same thing, and that here be no divisions among you, but that ye be
perfectly joyned together in the same minde, and in the same judgement. Hence he seriously dehorts from Schismes and Sects,
whereas upon supposition of divers Sects, all being godly, we should have some
charitable precepts commanding men of divers Religions to beare with one
another; but where is that written? and if they dwell together peaceably, why
but they may marry together, Achab then in marrying the King of the Zidonians
daughter, failed not, and he married her wicked Religion. Clotildis the
daughter of Clodoveus married Almaricus the Arrian, King of the Wisigots, the
Maid being educated in the sound faith, but Procopius, l. 1. Bell. Gothorum said, there was never peace between
them. As for Mr. Williams Chaldean, and Heathenish or American peace,
we leave it to himself; the peace the
people of God was to pray for, Jer.29. was onely outward prosperity, freedome
from the Sword of Egypt, and from other Nations, that the captive Church might
also partake of that peace. But I hope Jeremiah bad not the people of God in
Judea, under the Babylonish captivity, follow an Heathenish peace, with
toleration of divers Religions, or yet a Religious peace, or a Church peace,
that standeth well with many Religions, yea they are to denounce wrath against
the Chaldee Religion, Jer.10.11. and would he have Christians all keeping such
an Heathenish unity and peace, as Babylonians and Americans have, and in the
mean time tolerate all Religions, Christians who have one God, and one faith,
and one hope are to follow more then a Civill and Heathenish peace.
Libertines give us heathenish, not Christians peace under many Religions
It is therefore in vaine for Libertines to tell us, that Abraham lived long
amongst the Canaanites, who were contrary to him in Religion, Gen.13. and Isaac
with them, Gen.26. and Jacob twenty years with Laban an Idolater, Gen.31.
Israel in Egypt 430 years, in Babylon 70. Israel under the Romans with
Herodians, Pharisees. What of all these? the godly Rulers and Church, sometimes
Pilgrims, sometimes servants, sometimes captives, never having the Sword nor
power of it as Magistrates to take order with false Teachers, did peaceably
dwell with them, ergo, godly Magistrates armed with the Sword, must now suffer
the Sheep of Christ, to be worried and preyed upon by Wolves? this consequence
is nothing, this is a facto ad jus, and
to argue from the controverted practice of Heathen.
Excerpted from: A Free Disputation Against Pretended Liberty of
Conscience by Samuel Rutherford, pp.
331-334 (a SWRB rare bound photocopy [1649], reprinted 1993).
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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 book, of over 300 [8.5" X 11"]
pages, is also offered as a cerlox bound photocopy [$14.98 US funds] or a
Hardcover photocopy [$25.00 US funds]. It is also free on most of the CDs in both the REFORMATION BOOKSHELF CD set [30 CDs, http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
] and the PURITAN BOOKSHELF CD set
[32 CDs, http://www.swrb.com/Puritan/puritan-bookshelf-CDs.htm
])
More FREE books under "Church Writings" at: http://www.reformedpresbytery.org
All titles below available from Still Waters
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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 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 (in the top
five anyway) 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, would likely cost upwards of $1000 on the rare book market -- though it
is unlikely you would ever see a copy for sale!
The Covenant of Life Opened: or, A Treatise of the Covenant of Grace
(1655 edition.)
A exceedingly rare Covenanter classic! These are deep waters and this title is
recommended for those who have already developed some fair strength in swimming
the strong theological currents of the second Reformation. Containing some of Rutherford's
most mature thought, this book was published six years before
Rutherford passed on to glory. Over 350 pages.
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).
The Works of George Gillespie (2 vol.)
Gillespie was one of the Scottish commissioners to the Westminster Assembly.
One of the great theologians of all time ó almost singlehandedly steering this
august Assembly at certain points. As Hetherington notes, "in all those
debates no person took a more active part, or gained more distinction than
George Gillespie," though he was the youngest man there. Furthermore,
Hetherington calls him a "genius of the highest order," and writes
that his work "dazzled and astonished his countrymen." He "held
an undisputed position among the foremost of the distinguished men by whose
talents and energy the Church of Scotland was delivered from the prelatic
despotism" of that day. This rare work contains Gillespie's per-sonal
notes during the Westminster Assembly and A Dispute Against English Popish
Ceremonies. A Dispute Against English Popish Ceremonies is a rare classic on
Reformed worship, taking on all the arguments related to the use of man-made
ceremonies in worship. Burned by the Prelates (Episcopalians) just after it
first appeared in 1637, this masterful defense of the regulative principle has
yet to be answered (by those that oppose God's sovereignty in worship). It
ably, and in a detailed manner, refutes the old errors of Prelacy and Romanism
ó many of which are being resurrected in our day by writers like James Jordan
(and others abandoning historic Presbyterian [i.e. Biblical] worship).
Gillespie's practical "Treatise of Miscellany Questions," contains 22
chapters. Topics dealt with range from: whether prophets and prophesying
continued beyond the primitive church (answered in the negative); whether a
sound heart and an unsound head can consist together; what are heresies and
what is their purpose; are infants to be baptized; should the civil government
attach a negative sanction to not swearing to the Solemn League and Covenant
(against one aspect of Theonomy); etc. These Works also contains a memoir of
Gillespie's life and writings, written by Hetherington, Gillespie's sermons
before the house of commons, and much more!
Wholesome Severity Reconciled With Christian Liberty, or, The True
Resolution of a Present Controversy Concerning Liberty of Conscience (1644)
One of our most rare and valuable resources. A masterpiece! Wholesome Severity
was written during the sitting of the Westminster Assembly and demonstrates why
Gillespie is considered one of the most influential Divines of the seventeenth
century. Here we have the question stated (regarding liberty of conscience),
the middle (or biblical) way between Popish tyranny and Schismatizing liberty
approved, and also confirmed from Scripture, with the testimonies of Divines,
yea of whole churches added to vindicate Christ's kingship (over the idolatry
of the rule of an ill-informed, sinful conscience sitting in judgement upon the
truth of the Word of God). The chief arguments of exception used in (Roger
Williams) The Bloudy Tenet, The Compassionate Samaritane, M.S. to A.S. etc. are
examined herein and Gillespie also deals with many of the thorny questions
related to the abiding validity of the Old Testament judicial laws. Eight
distinctions are added for qualifying and clearing the whole matter. In
conclusion, a moving brotherly appeal is addressed to the five Apologists
(Independents at the Assembly) for choosing accommodation rather then
toleration. This is classic Scottish (covenanted) Presbyterianism at its best,
a work that can be read over and over with increasing profit! This exceedingly
rare essay is not found in Gillespie's Works or The Presbyterian Armoury,
however it is also available on two cassettes for $4.77.
Aaron's Rod Blossoming; or, the Divine Ordinance of Church Government
Vindicated
The remainder of the title reads: "So as the Present Erastian Controversy
Concerning the Distinction of Civil and Ecclesiastical Government,
Excommunication and Suspension, is Fully Debated and Discussed, from the Holy
Scriptures, for the Jewish and Christian Antiquities, from the Consent of Later
Writers, from the True Nature and Rights of Magistracy, and from the
Groundlessness of the Chief Objections made Against the Presbyterial
Government, in Point of a Domineering Arbitrary Unlimited Power." In
short, this book deals with the biblical view of the separation of church and state,
and is especially pertinent concerning the modern political climate, in which
the old Erastian tree of civil ecclesiastical interference is growing strong
and spreading much poisonous fruit. As with just about everything else
Gillespie wrote, this book has been widely recognized as THE classic in its
field. Three major sections cover "Of the Jewish Church Government;"
"Of Christian Church Government;" and "Of Excommunication from
the Church, and of Suspension from the Lord's Table." Lachman, in his
Preface writes, "It presents the classic Reformed point of view, one now
little heard and perhaps less understood. Gillespie writes carefully and
clearly, in many respects resembling the better know John Owen in the clarity
and power of his reasoning." Bannerman states, "This famous treatise
is unquestionably the most able, learned, systematic, and complete work on the
Erastian controversy in existence. It deserves, and will repay, the most
careful study" (The Church of Christ, vol. 2., p. 432). Beattie (Memorial
Volume, p. xxxvi, 1879) called this book, "the ablest plea for Presbytery
ever made."
Sketches of the Covenanters
Stirring accounts of sacrifice and martyrdom for the Reformed Faith that will
bring tears to eyes of all but the backslidden. Follows the chain of events
which gave Scotland two Reformations and a Revolution. Knox, the National
Covenant, the Westminster Assembly, the Field Meetings, and much more is
covered. The history of great battles for Christ and His royal rights are
recounted in this moving history book. Sheds much light upon the warfare with
the dragon for true liberty. One of our best history books, highly recommended!
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.
The Divine Right of Church Government and Excommunication: A Peaceable
Dispute for the Perfection of the Holy Scripture in Point of Ceremonies and
Church Government in which the Removal of the Service Book is Justified. The
Six Books of Erastus Against Excommunication are Examined; with a Vindication
of the Eminent Divine Theodore Beza Against the Aspersions of Erastus, The
Arguments of Mr. William Pryn, Richard Hooker, Dr. Morton... and the Doctors of
Aberdeen; Touching Will-Worship, Ceremonies, Imagery, Idolatry, Things
Indifferent, An Ambulatory Government; The Due and Just Power of the Magistrate
in Matters of Religion, and the Arguments of Mr. Pryn, in so Far as they Side
with Erastus, are Moderately Discussed. (Facsimile, 1646, also contains:
"Scandal and Christian Libertie")
Over 750 pages which Walker says "contains the amplest exposition and
vindication of our old ecclesiastical principles." Rutherfurd here gives a
classic defense of Presbyterianism, touching on both church government and
"the due and just power of the Magistrate in matters of Religion." Regarding
worship, he touches on imagery, idolatry, things indifferent, ceremonies and
will worship. Sherman Isbell describes this book as follows: "Rutherford
asserts that there is delineated in the NT a form of Church government by
elders and Presbyteries which is of permanent obligation; more-over, that
discipline and suspension from the sacraments are vested with church officers
rather than with the Christian civil magistrate. The book also expounds the
Westminster Assembly's principle that the mode of acceptable worship is
regulated by the will of Christ as king speaking in the Scriptures; the Church
is not at liberty to alter or invent anything in worship or government which
goes beyond the pattern in God's Word. Rutherford's writings during the London
years provide a significant commentary on the theology of the Westminster
Confession and Catechisms" (Dictionary of Scottish Church History and
Theology, pp. 735-36). Innes notes that Rutherford had "no
hesitation in including among matters of faith -- first, fundamental points;
second, superstructions built upon the fundamentals; third, circa
fundamentalia, things about matters of
faith;" making this an important look at the teaching surrounding the
Scottish view of the visible church, close communion, etc. An exceedingly rare
gem by this celebrated Presbyterian divine and Scottish commissioner to the
famous Westminster Assembly.
The Due Right of Presbyteries or a Peaceable Plea for the Government of
the Church of Scotland... (1644)
Almost 800 pages long, Rutherfurd here deals with church membership, separation
from the visible church, the civil magistrate and religion, communion among
churches, the errors of the independents (specifically in New England) and much
more. This could be considered the Lex Rex of church government
-- another exceedingly rare masterpiece of Presbyterianism! Characterized by
Walker as sweeping "over a wider field than most. Most essential points
which Gillespie has barely touched, Rutherfurd carefully considers; as, for
instance, the nature of the visible church as such, and its constituent
elements. Even in the Erastian controversy he is a necessary supplement to his
great contemporary. It is something to me altogether amazing, the mass of
thinking about Church questions you have in those writings." Bannerman, in
his Church of Christ calls this a "very learned and elaborate
treatise." Here is a sample of Mr. Rutherford's writing: "A private
subtraction and separation from the Ministry of a known wolf and seducer,...
this the Law of nature will warrant... as Parker saith from Saravia, 'it is
lawful to use that blameless and just defence, if the bad church-guide cannot
be deposed.' So the son may save himself by a just defence in fleeing from his
mad father, or his distracted friend coming to kill him. Now this defence is
not an authoritative act, nor [a] judicial act of authority, but a natural act
that is common to any private person, yea to all without the true Church as
well as within to take that care in extreme necessity, for the safety of their
souls, that they would do for the safety of their bodies" (1642, cited in The
Original Covenanter and Contending Witness
magazine).
Fourteen Communion Sermons (2nd edition, 1877)
All who relish Samuel Rutherford's Letters will welcome the reprint of this
volume, preached by him at sacramental occasions in the years 1630, 1634, and
1637. Andrew Bonar, who wrote the preface and notes, added two other sermons
from 1630 and 1633 respectively. All breathe the same spirit as the famous
Letters and are full of racy remark and illustration, bearing on Scriptural
doctrine and Christian experience.
Unity and Uniformity in the Church (1881)
This item lays out the case for unity among churches, proving its assertions
from: (1.) throughout Scripture; (2.) from our Lord's declaring His will both
in precept and prayer; (3.) from apostolic practise; and (4.) from the
covenanted Reformation's "Solemn League and Covenant" which lead to the
production of the Westminster standards. Houston notes that in the Apostolic
church "the government of the church was one and common wherever churches
were planted. It was Presbyterian, and neither Prelatic, a system of monarchial
despotism, nor Congregational, a system of popular democracy." This
biblical and Presbyterian uniformity was considered the apostolic, visible and
doctrinal manifestation of the scriptural injunction to "one Lord, one
faith, (and) one baptism." Houston also points out that "the only
true and safe way of union is based on the platform of Scriptural uniformity;
while that which is framed on allowing diversity in doctrine, and differences
in government and worship, is a mere human contrivance, and its effect is to
sanction and perpetuate divisions (which is to sanction schism under the false
pretence of unity--RB), and to mar the prospect of an ultimate happy union in
the church of Christ." Biblical union and uniformity is shown to be based
on "agreement in doctrine, worship, discipline, and government."
Moreover, the author contends that, "this is to be constantly sought after
by men united in mind and heart, pledged to God and to one another; it is to be
externally manifested, and to be diligently labored for, that it may be generally
and universally prevalent. It is never to be viewed as impracticable. This was
the main design of the convocation of the Westminster Assembly." The
eschatological aspect of visible unity is also noticed, shedding valuable light
on such postmillennial strongholds as, "The watchmen on the walls of Zion
shall see eye to eye, they shall lift up the voice together, and together shall
they sing" (Isa. 52:8) and "The Lord shall be King over all the
earth; in that day there shall be one Lord, and His name one" (Zech. 14:9).
This book is full of faithful encouragement and is one of the best
introductions to this topic we have seen.
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).
Act, Declaration, And Testimony, For The Whole Of The Covenanted
Reformation, As Attained To, And Established In, Britain and Ireland;
Particularly Betwixt The Years 1638 and 1649, Inclusive. As, Also, Against All
The Steps Of Defection From Said Reformation, Whether In Former Or Later Times,
Since The Overthrow Of That Glorious Work, Down To This Present Day (1876)
Upholds the original work of the Westminster Assembly and testifies to the
abiding worth and truth formulated in the Westminster family of documents.
Upholds and defends the crown rights of King Jesus in church and state, denouncing
those who would remove the crown from Christ's head by denying His right to
rule (by His law) in both the civil and ecclesiastical spheres. Testifies to
the received doctrine, government, worship, and discipline of the Church of
Scotland in her purest (reforming) periods. Applies God's Word to the Church's
corporate attainments "with a judicial approbation of the earnest
contendings and attainments of the faithful, and a strong and pointed judicial
condemnation of error and the promoters thereof" (The Original Covenanter
and Contending Witness, Dec. 17/93, p. 558. Write for a sample of this highly
recommended publication at: P.O. Box 131, Pottstown, PA, 19464, USA). Shows the
church's great historical victories (such as the National and Solemn League and
Covenant, leading to the Westminster Assembly) and exposes her enemies actions
(e.g. the Prelacy of Laud; the Independency, sectarianism, covenant breaking
and ungodly toleration set forth by the likes of Cromwell [and the Independents
that conspired with him]; the Erastianism and civil sectarianism of William of
Orange, etc.). It is not likely that you will find a more consistent working
out of the principles of Calvinism anywhere. Deals with the most important
matters relating to the individual, the family, the church and the state. Sets
forth a faithful historical testimony of God's dealings with men during some of
the most important days of church history. A basic text that should be mastered
by all Christians.