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OF UNIFORMITY IN RELIGION, WORSHIP OF
GOD, AND CHURCH GOVERNMENT.
From: George
Gillespie's Works,
volume 2, being Chapter 15, "A Treatise of Miscellany Questions," pp.
82-85.)
Summary of this section from the table of
contents:
-Why Luther declined a general synod for unity in
ceremonies.
-There is a great difference between the
prelatical conformity and the presbyterial uniformity.
-This is branched out in seven particulars.
-Both nature and Scripture give precedents
for uniformity.
-The church in the Old Testament was very
uniform both in the substantials and rituals of their worship.
-It was also prophesied to be under the New
Testament, and commended and commanded in it.
-The church in the ancient times had a great
uniformity.
The text of "Of Uniformity In
Religion, Worship of God, and Church Government":
The word uniformity is become as odious to divers who plead for
liberty and toleration, as the word conformity was in the prelates' times. Hence proceeded Mr
Dell's book against uniformity, and Mr Burton's book, entitled, Conformity's
Deformity. I confess my love and
desire of uniformity hath not made me any whit to depart from my former
principles against the prelatical conformity, or the astricting of men's
consciences (at least in point of practice and observation) to certain rites,
whether unlawful or indifferent in their own nature, under pain of censure. Yet
I must needs justify (as not only lawful, but laudable) what the solemn league
and covenant of the three kingdoms obligeth us unto, namely, to endeavour to
bring the churches of God in the three kingdoms to the nearest conjunction and
uniformity in one confession of faith, one directory of worship, one form of
church government and catechism.
It is always to be remembered, that good
things, yea the best things, may be dangerously abused by the corruptions of
men, especially when the times are generally corrupted. Luther had reason in
his time, and as the case stood then, to decline a general synod of Protestants
for unity in ceremonies (which some moved for), before the doctrine of faith
and the substance of the gospel was settled. He said the name of synods and
councils was almost as much suspected with him as the name of freewill, and
that he would have the churches freely and voluntarily to comply and conform in
external rites, by following the best examples in these things, but by no means
to be compelled to it, or snares prepared for the consciences of the weak. (See
Melchior Adamus, in Vit.
Lutheri, p. 128,129.) But if Luther had found as good opportunity and as much
possibility of attaining a right uniformity in church government and worship as
God vouchsafeth us in this age, I do not doubt but he had been more zealous for
it than any of us now are; or, if he had been in Calvin's stead, I make no
question he had done in this business as Calvin did. So that we ought to impute
it rather to the times and places in which they lived, than to the difference
of their spirits, that Luther's zeal was wholly spent upon the doctrine of free
grace. Calvin's zeal did also extend itself to discipline, about which Luther
was unwilling to make any business at all. But for further satisfaction to
truly tender consciences, and that they may not fear we are leading them back again
to Egypt, I desire that these particular differences between the prelatical
conformity and the presbyterial uniformity, according to the covenant, may be
well observed.
1. They did, after the heathenish and popish
manner, affect ceremonies, and a pompous external splendour and respectability,
and made the kingdom of God come with observation.[A] We desire to retain only
the ancient apostolical simplicity and singleness, and, we conceive, the fewer
ceremonies the better, knowing that the minds of people are thereby inveigled
and distracted from the spiritual and inward duties.
2. Much of the prelatical conformity
consisted in such things as were in themselves, and in their own nature,
unlawful and contrary to the word. Show us the like in any part of our
uniformity, then let that thing never more be heard of. Uniformity in any thing
which is unlawful is a great aggravation of the sin.
3. They conformed to the Papists, we to the
example of the best reformed churches, which differeth as much from their way,
as she that is dressed like other honest women differeth from her that is
dressed like a whore.
4. The prelatical conformity was, for the
most part, made up of sacred ceremonies, which had been grossly and notoriously
abused either to idolatry or superstition, and therefore being things of no
necessary use, ought not to have been continued, but abolished, as the brazen
serpent was by Hezekiah. But in our uniformity now excepted against, I know no
such thing (and I am confident no man can give instance of any such thing in
it) as a sacred religious rite or thing, which hath neither from Scripture nor
nature any necessary use, and hath been notoriously abused to idolatry or
superstition: if any such thing can be found, I shall confess it ought not to
be continued.
5. They imposed upon others, and practised
themselves, ceremonies (acknowledged by themselves to be in their own nature
not merely indifferent, but looked upon by many thousands of godly people as
unlawful and contrary to the word) to the great scandal and offence of their
brethren. Our principle is, that things indifferent ought not to be practised
with the scandal and offence of the godly.
6. Their way was destructive to true
Christian liberty both of conscience and practice, compelling the practice, and
conscience itself, by the mere will and authority of the law-makers. Obedite
praepositis was the great argument
with them to satisfy consciences: Sic volo, sit jubeo, sic pro ratione
voluntas. We say that no canons
nor constitutions of the church can bind the conscience nisi per et propter
verbum Dei, i.e., except in so far as they are grounded upon and warrantable by
the word of God, at least by consequence, and by the general rules thereof; and
that canons concerning things indifferent bind not extra casum scandali et
contemptus, i.e., when they may be
omitted without giving scandal, or showing any contempt of the ecclesiastical
authority.
7. The prelatical ordinances were "after
the commandments and doctrines of men," as the Apostle speaks, Col. ii.
22. Compare Matt. xv. 9, "But in vain do they worship me, teaching, for
doctrines, the commandments of men." Where doctrines may fitly express the nature of significant
mysterious ceremonies, such as was the Pharisaical washing of hands, cups,
tables, &c., to teach and signify holiness. All sacred significant
ceremonies of man's devising we condemn as an addition to the word of God,
which is forbidden no less than a diminution from it. Let many of those who
object against our uniformity, examine whether their own way hath not somewhat
in it which is a sacred significant ceremony of human invention, and without
the word; for instance, the anointing of the sick in these days when the
miracle is ceased, the church covenant, &c. For our part, except it be a
circumstance such as belongeth to the decency and order which ought to appear
in all human societies and actions, whether civil or sacred, we hold that the
church hath not power to determine or enjoin anything belonging to religion;
and even of these circumstances we say, that although they be so numerous and
so various that all circumstances belonging to all times and places could not
be particularly determined in Scripture, yet the church ought to order them so,
and hath no power to order them otherwise, as may best agree with the general
rules of the word. Now, setting aside the circumstantials, there is not any
substantial part of the uniformity according to the covenant which is not
either expressly grounded upon the word of God, or by necessary consequence
drawn from it, and so no commandment of men, but of God.
Other differences I might add, but these may
abundantly suffice to show that the prelatical conformity and the presbyterian
uniformity are no less contrary one to another than darkness and light, black
and white, bitter and sweet, bad and good.
And now having thus cleared the true nature
and notion of uniformity-that it is altogether another thing from that which
its opposers apprehend it to be-the work of arguing for it may be the shorter
and easier. Mr Dell, in his discourse against uniformity, argueth against it,
both from nature and from Scripture. I confess if one will transire de
genere in genus, as he doth, it is
easy to find a disconformity between one thing and another, either in the works
of creation or in the things recorded in Scripture. But if one will look after
uniformity in uno et eodem genere,
in one and the same kind of things (which is the uniformity we plead for), then
both nature and Scripture giveth us precedents not against uniformity, but for
it. It is a maxim in natural philosophy, that motus caeli est semper
uniformis velocitate -- the
heavens do not move sometime more slowly, sometime more swiftly, but ever
uniformly. God himself tells us of the sweet influences of Pleiades, of the
bands of Orion, of the bringing forth of Mazzaroth in his season, and of the
other ordinances of heaven, which all the power on earth cannot alter nor put
out of course, Job xxxviii. 7-33; of the sea which is shut up within the
decreed place, and within the doors and bars which it cannot pass, ver. 10,11;
and generally, all the great works which God doth there discourse of, each of
them in its own kind is uniform to itself: so likewise, Psal. civ. Hath not God
said, that "while the earth remaineth, seed-time and harvest, and cold and
heat, and summer and winter, and day and night, shall not cease"? Gen.
viii. 22. If there were not an uniformity in nature, how could fair weather be
known by a red sky in the evening, or foul weather by a red and lowring sky in
the morning? Matt. xvi. 2,3. If there be not an uniformity in nature, why saith
Solomon, "The thing that hath been, it is that which shall be; and that
which is done, is that which shall be done: and there is no new thing under the
sun"? Eccl. i. 9. Is it not an uniformity in nature that "the stork
in the heaven knoweth her appointed times; and the turtle, and the crane, and
the swallow, observe the time of their coming"? Jer. viii. 7. Is not that
an uniformity in nature, John iv. 35, "There are yet four months, and then
cometh harvest"? As the Apostle saith of the members of the body which we
think to be less honourable, "upon these we bestow more abundant
honour," 1 Cor. xii. 23; so I may say of those things in nature which may
perhaps seem to have least uniformity in them (such as the waxing and waning of
the moon, the ebbing and flowing of the sea, and the like), even in these a
very great uniformity may be observed.
As for Scripture precedents, there was in the
Old Testament a marvellously great uniformity both in the substantials and
rituals of the worship and service of God. For instance, Num. ix. 3, it is said
of the passover, "Ye shall keep it in his appointed season: according to
all the rites of it, and according to all the ceremonies thereof, shall ye keep
it." Exod. xii. 49, "One law shall be to him that is home-born, and
unto the stranger that sojourneth among you." Another instance see in the
sacrifices, first seven chapters of Leviticus. Another instance, Acts xv. 21,
"For Moses of old time hath in every city them that preach him, being read
in the synagogues every Sabbath-day." A fourth instance, in the courses
and services of the priests and Levites, 1 Chron. xxiii. 26; Luke i. 8,9. The
like in other instances.
Of the church of the New Testament it was
prophesied, that God would give them one way as well as one heart, Jer. xxxii.
39; that there shall not only be one Lord, but his name one, Zech. xiv. 9. We
are exhorted to walk by the same rule, so far as we have attained; that is, to
study uniformity, not diversity, in those things which are agreed upon to be
good and right, Phil. iii. 16. Doth not the Apostle plainly intimate and
commend an uniformity in the worship of God, 1 Cor. xiv. 27, "If any man
speak in an unknown tongue, let it be by two, or at the most by three, and that
by course; and let one interpret;" ver. 33, "For God is not the
author of confusion, but of peace, as in all churches of the saints;" ver.
40, "Let all things be done decently, and in order"? He limiteth the
prophets to that same number of two or three, even as he limiteth those that
had the gift of tongues, ver. 29. And was it not a great uniformity, that he
would have every man who prayed or prophesied to have his head uncovered, and
every woman covered, 1 Cor. xi.? Doth not the same Apostle, besides the
doctrine of faith and practical duties of a Christian life, deliver several
canons to be observed in the ordination and admission of elders and deacons,
concerning widows, concerning accusations, admonitions, censures, and other
things belonging to church policy, as appeareth especially from the epistles to
Timothy and Titus? And, 1 Cor. xvi. 1,2, he will have an uniformity between the
churches of Galatia and of Corinth in the very day of putting forth their
charity, "Now, concerning the collection for the saints, as I have given
order to the churches of Galatia, even so do ye. Upon the first day of the
week, let every one of you lay by him in store," &c. In the ancient
church, although there was not an uniformity in all particulars among all the
churches,-for instance, in the point of fasting, some fasting on the Sabbath,
some not; some taking the Lord's supper fasting, some after meals (which
differences in fasting gave occasion to the old rule, Dissonantia jejunii
non dissolvit consonantiam fidei);
although, likewise, there was a great difference between the custom of one
church and another in the time and manner of celebrating the Lord's supper, and
in other particulars, as Augustine, Socrates, and the author of the Tripartite
history record unto us,-yet the Centurists, and other ecclesiastical
historians, show us in every century a great uniformity in those ancient times,
even in very many things belonging to church government and form of worship.
Neither can any man doubt of the great uniformity in the ancient church. Who is
a stranger to the canons of the ancient councils? And although Irenaeus and
others justly blamed Victor, bishop of Rome, for excommunicating the churches
of Asia, and the Quartodecimans, because of their disconformity in keeping of
Easter, yet the endeavouring of the nearest uniformity in that particular was
so far from being blamed, that it was one cause (though neither the sole nor
principal) of the calling and convening of the Council of Nice; which council
did not have it arbitrary to every one to follow their own opinion concerning
Easter, but by their canon determined that it should not be kept upon the same
day with the Jews, that is, upon the fourteenth day of the month.
End note:
[A] Mentes humanae mirifice capiuntur et
fascinantur ceremonialium splendore et pompa. Hospin. Epist. ante lib. de
Orig. Monach.
Excerpted from the Works of George Gillespie.
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Doctrinal Integrity: The Utility and Importance of
Creeds and Confessions and Adherence to Our Doctrinal Standards by Samuel Miller
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 ])
His Life
The Life of GEORGE GILLESPIE as related in John Howie's Biographia Scoticana.
His Writings
2. An Assertion of the Government of the Church of
Scotland.
3. Wholesome Severity reconciled with Christian
Liberty.
His Dying Testimony
The Testimony of a Dying Minister of Jesus Christ
Against Unlawful Associations.
More FREE books under "Church
Writings" at: http://www.reformedpresbytery.org
All titles below
available in printed format from Still Waters Revival Books at: http://www.swrb.com/pcopy/photoc.htm.
GILLESPIE, GEORGE
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!
HOUSTON, THOMAS
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.
GILLESPIE, GEORGE
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.
GILLESPIE, GEORGE
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."
"I
know also that a government and discipline in the church (the thing which I now
undertake to plead for) is a very displeasing thing to those that would fain
enjoy liberty, either of pernicious errors or gross profaneness."—George
Gillespie, Aaron's Rod Blossoming; or, the Divine Ordinance of Church
Government Vindicated. (1646).
RUTHERFORD, SAMUEL
A
Free Disputation Against Pretended Liberty of Conscience (1649 edition.)
Rutherford's Free Disputation, though scarce, is still one of his most important
works – with maybe only a few copies of the actual book left in existence.
Though Rutherford is affectionately remembered in our day for his Letters, or for laying the foundations of constitutional
government (against the divine right of kings) in his unsurpassed Lex Rex, his Free Disputation should not be overlooked – for it contains the
same searing insights as Lex Rex.
In fact, this book should probably be known as Rutherford's "politically
incorrect" companion volume to Lex Rex. A sort of sequel aimed at driving pluralists and
antinomians insane. Written against "the Belgick Arminians, Socinians, and
other Authors contending for lawlesse liberty, or licentious Tolerations of
Sects and Heresies," Rutherford explains the undiluted Biblical solution
to moral relativism, especially as it is expressed in ecclesiastical and civil
pluralism! (Corporate pluralism being a violation of the first commandment and
an affront to the holy God of Scripture). He also deals with conscience,
toleration, penology (punishment), and the judicial laws, as related to both
the civil and ecclesiastical realms. Excellent sections are also included which
address questions related to determining the fundamentals of religion, how
covenants bind us, the perpetual obligation of social covenants (with direct application
to the Solemn League and Covenant and the covenant-breaking of Cromwell and his
sectarian supporters), whether the punishing of seducing teachers be
persecution of conscience, and much more. Walker adds these comments and
context regarding Rutherford's Free Disputation, "The principle of toleration was beginning
to be broached in England, and in a modified shape to find acceptance there.
Samuel Rutherford was alarmed, or rather, I should say, he was horrified, for
he neither feared the face of man or argument. He rushed to the rescue of the
good old view... It is not so easy to find a theoretical ground for toleration;
and Rutherford has many plausible things to say against it. With the most
perfect confidence, he argues that it is alike against Scripture and common
sense that you should have two religions side by side. It is outrageous
ecclesiastically, it is sinful civilly. He does not, however, take what I call
the essentially persecuting ground. He does not hold that the magistrate is to
punish religion as religion. Nay, he strongly maintains that the civil
magistrate never aims at the conscience. The magistrate, he urges, does not
send anyone, whether a heretic (who is a soul murderer--RB) or a murderer, to
the scaffold with the idea of producing conversion or other spiritual result,
but to strengthen the foundations of civil order. But if he gives so much power
to the king, he is no lover of despotism withal: the king himself must be under
law. To vindicate this great doctrine is the object of another book, the
celebrated Lex Rex; of which it
has been said by one competent to judge, that it first clearly developed the
constitutionalism which all men now accept" (Theology and
Theologians..., pp. 11-12). In our
day Francis Schaeffer, and numerous others, have critiqued many of the problems
found in modern society, but most have spent little time developing explicitly
Biblical solutions – especially regarding the theoretical foundations that
Rutherford addresses here. Rutherford's Free Disputation provides a detailed blueprint for laying the
foundations 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!
RUTHERFORD, SAMUEL
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.
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).
REFORMED PRESBYTERY
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.). 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. This book is also free on
the web at: http://www.covenanter.org/RefPres/actdeclarationandtestimony/acttitle.htm.
McFEETERS, J.C.
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!
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.
WORKS
ON CHURCH GOVERNMENT:
- James Melville's A Short Relation of the State
of the Kirk of Scotland since the Reformation of Religion, to the present
time for information, and advertisement to our Brethren in the Kirk of
England.
- The Form of Presbyterial Church-Government and
of Ordination of Ministers; Agreed Upon by the Assembly of Divines at
Westminster, with the Assistance of Commissioners from the Church of
Scotland, as a part of the Covenanted Uniformity in Religion Betwixt the
Churches of Christ in the Kingdoms of Scotland, England, and Ireland.
- George Gillespie on That the Ministry is a
Perpetual Ordinance of Christ in the Church, and that Ministers are to be
Received as the Ambassadors of Christ Now as Well as in the Primitive
Times.
- George Gillespie on Of the Election of Pastors
with the Congregation's Consent.
- Robert Traill's Sermon on "By What Means
Ministers May Best Win Souls."
- James Fraser's (of Brae) Sermon on Prelacy An
Idol and Prelates Idolaters.
- John Fairley's Ordination Sermon Treasure in
Earthen Vessels.
- John Anderson's Sermon Against Occasional
Hearing on Proverbs 19:27.
- Alexander McLeod's Book The Ecclesiastical
Catechism; Being A Series of Questions Relative to the Christian Church,
Stated and Answered, With the Scripture Proofs.
- Alexander McLeod's Sermon at Gilbert
McMaster's Ordination on The Constitution, Character and Duties of the
Gospel Ministry.
- James M. Willson's Pamphlet on The Deacon.
- An Article from the Covenanter Magazine on
Occasional Hearing.
- J.W. Shaw's Sermon on Attachment to Zion.
- John T. Pressly's Book An Inquiry into the
Principles of Church Fellowship.
- John L. Girardeau's Sermon on the
Discretionary Power of the Church.
- James Kerr's Lecture on The Attainments of the
Church of the Second Reformation.
- James Kerr's Lecture on The Church Crisis in
Scotland.
Separation, Unity, Uniformity, etc. - Church Government - Reformed Worship, The Regulative Principle, etc. - George Gillespie