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