LIBRARY OF PRINCETON 
 
 NOV 29 1999 
 
 THEOLOGICAL SEMINARY 
 
 BX 5133 .G8 S25 1642 
 Gouge, William, 1578-1653. 
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HEBREWS COMMENTARY 
 
 (1655, 1866 edition, 3 volumes, 1148 pages) 
 
 by WILLIAM GOUGE 
 
 (one of the Westminster Divines) 
 
 Originally titled: "A Learned and Very Useful Commentary on the Whole Epistle to the Hebrews; 
 Wherein Every Word and Particle in the Original is Explained, and the Emphasis Thereof Fully 
 Shewed; the Sense and Meaning of Every Verse Logically and Exactly Analyzed; Genuine Doctrines 
 Naturally Raised; The Manifold Types of Christ Unveiled, etc. Being the Substance of Thirty Years' 
 Wednesday's Lectures at Blackfriars, London." Darling calls this "a labourious and valuable work, 
 of very rare occurrence" (Cyclopaedia Bibliographica, p. 1295). "We greatly prize Gouge," writes 
 Spurgeon of this commentary, "upon any topic which he touches he gives outlines which may 
 supply sermons for months" {Commenting on Commentaries). Gouge's son, Thomas (himself a 
 Fellow at King's College, Cambridge), writes in the "Epistle to the Reader," "that there is scare a 
 point in divinity which he (i.e. his father Wiliiam--RB) handled upon any portion of Scripture in 
 the whole course of his ministry, but he hath brought the substance of it into this Commentary... 
 wherein I conceive, thou mayest find as many points of divinity, cases of conscience and contro- 
 versies, fully, clearly, though succinctly handled, as in any commentary whatsoever yet extant... 
 At the end of this Commentary, besides a large English table of all the material points treated of 
 by the author, I have added an Alphabetical Index of above seven hundred Greek words, which 
 thou mayest find learnedly and dexterously explicated, either by their etymologies, synonymas, 
 or various acceptations (if they be polysemata), or if not, yet thou hast the clearest and most 
 familiar explication that each word is capable of. For it was on part of the author's excellency, 
 that constantly in the course of his ministry he did endeavour to instill into the heads of his 
 auditors (listeners--RB) the fullest sense of the Spirit in a familiar way, though veiled under 
 many significant, simple, compound, or decomposite notions. Such was his depth of judgment, that 
 after he had conferred place with place, he could suddenly methodise the different senses, and 
 give forth the quintessence of all his collations, so as the meanest capacity might be edified by 
 him... The author's sole aim in all his ministry being the same with Augustine's and in his 
 Commentary like that of Jerome, to hold out clearly the meaning of the Spirit, and not his own 
 fancies and conceits." Gouge was a respected member of the Westminster Assembly and one of its 
 most active members. Some of his enemies vilified him as an "Arch Puritan." "At the end of his 
 life, in 1653, he was completing a massive commentary on Hebrews, having finished all but the 
 last half-chapter (representing nearly a thousand sermons preached at his church), when he 
 passed cheerfully and quietly to his Lord. (Thomas Gouge completed the last half chapter of the 
 Hebrews commentary using his father's notes-RB)... Through his long life Gouge was a leader of 
 the Puritan clergy in London. Along with Richard Sibbs in 1626 he had led in raising funds and 
 buying up impropriations in order to support Puritan lectureships. Toward the conclusion of the 
 Westminster Assembly, he was a leader in establishing a Presbytery in London. On May 3, 1647 
 he was chosen Prolocutor at the first meeting of the Presbyterian provincial assembly of London. 
 In 1649 he served as President of Sion College. His family represented a Puritan legacy unto the 
 third and fourth generation... His eldest son, Thomas, (1609-1681), became a minister in London, 
 was ejected in 1662, and eventually established Nonconformist schools in Wales," writes Barker 
 (Puritan Profiles, pp. 37-38). James Begg and William Goold were on the "Council of Publication" 
 for this edition of Gouge's commentary on Hebrews. 
 
 (Bound photocopy, 3 volumes) You pay $59.99 (Canadian funds) 
 (Hardcover photocopy, 3 volumes) You pay $99.00 (Canadian funds) 
 
 Still Waters Revival Books 
 
 4710-37A Ave., Edmonton, AB, Canada T6L 3T5 
 (Reformation resources at great discounts!) E-mail: swrb@connect.ab.ca 
 Home page at: http://www.idontkno.ab.ca/books/ (FREE BOOKS here too!) 
 Contact us today for your FREE mail-order catalogue! 
 Voice: (403) 450-3730 or Fax: (403) 465-0237 
 
A HIND LET LOOSE 
 
 Alexander Shields (1687) 
 
 Full Title: A Hind Let Loose; or An Historical Representation of the Testimonies of the Church 
 of Scotland for the Interest of Christ with the True State thereof in all its Periods. Together with a 
 Vindication of the Present Testimony Against Popish, Prelatical, and Malignant Enemies of that 
 Church, as it is now Stated, for the Prerogatives of Christ, Privileges of the Church, and Liberties 
 of Mankind; and Sealed by the Sufferings of a Reproached Remnant of Presbyterians there, 
 Witnessing Against the Corruptions of the Time: Wherein Several Controversies of Greatest 
 Consequence are Enquired into, and in Some Measure Cleared; Concerning Hearing of the 
 Curates, Owning of the Present Tyranny, Taking of Ensnaring Oaths and Bonds, Frequenting of 
 Field-Meetings, Defensive Resistance of Tyrannical Violence, with Several Other Subordinate 
 Questions Useful for these Times (1687, 1797 edition) 
 
 Summary: First printed in 1687, we have used the 1797 edition for this rare bound photocopy 
 because all of the Latin has been translated into English (an obvious improvement for English 
 readers). This rare Covenanter classic, concerning Calvinistic political philosophy and tactics 
 of civil resistance, is comparable to Samuel Rutherford's Lex, Rex; in fact it could rightly be 
 referred to as "Lex, Rex volume two." It is solidly in the line of John Knox's teachings on 
 civil disobedience and addresses numerous topics that are relevant to today's Christian. "In A Hind 
 Let Loose, Shields justified the Camerionian resistance to royal absolutism and the divine right 
 of kings. He argued that government is divinely ordained, but the people are entitled to bring a 
 king to judgement for wrongdoing. Parliament is commissioned by the people to oversee the 
 nation's affairs, but the compact between the people and their rulers does not entail a forfeiture of 
 the people's power to depose tyrants and confer authority on someone else. Government is by 
 consent, and must justify itself to the consciences of the people. God has given men the right of 
 self defence, and this extends to a a right not only passively to resist, but also to kill relentless 
 persecutors" writes Isbell (in the Dictionary of Scottish Church History and Theology, p. 773 
 [$95.96 Canadian from SWRB]). Controversial chapter titles include: "Concerning Owning of 
 Tyrants Authority;" "Defensive Arms Vindicated;" "Of Extraordinary Execution of Judgement by 
 Private Men;" and "Refusing to Pay Wicked Taxation Vindicated." This book sets forth the 
 Crown rights of King Jesus, against all usurpers in both church and state, giving 
 a history of some of faithful sufferings endured by the elect, in maintaining this 
 truth. It bears testimony against "the popish, prelatical and malignant enemies" of 
 Christ and proclaims the only true basis of liberty for mankind. "The matter is argued 
 with a vast abundance of Biblical illustration, and with much reference to Reformation and Puritan 
 divines. It should be consulted, if practicable, by all who wish fully to understand 
 the inner spirit of the Covenanting Movement," writes Purves in Fair Sunshine (p. 202). 
 Isbell interestingly notes that Shields was once "amanuensis to the English Puritan John 
 Owen." Over 750 pages, this very rare item sells for from $250-$800 on the rare book market. 
 Now you can have it for much less! 
 
 (Rare bound photocopy) $199.95-80%=39.99 (Canadian funds) 
 Hardcover photocopy $59.00 (Canadian funds) 
 
 Available from: 
 
 STILL WATERS REVIVAL BOOKS 
 
 (Reformation resources at great discounts!) Email: swrb@connect.ab.ca 
 4710-37A Ave., Edmonton, AB, Canada T6L 3T5 
 Voice: (403) 450-3730 Fax: (403) 465-0237 
 
 Home page at: http://www.idontkno.ab.ca/books/ (FREE books here too!) 
 Contact us today for your FREE mail-order catalogue! 
 
Now I beseech you, brethren, mark them which cause divisions and offences 
 contrary to the doctrine which ye have learned; and avoid them (Rom. 16:17). 
 
 A short summary and sales blurb for Andrew Clarkson's 
 
 Plain Reasons for Presbyterians Dissenting 
 from the Revolution Church of Scotland. Also, 
 Their Principles Concerning Civil Government, 
 and the Difference Betwixt the Reformation and 
 Revolution Principles (173 1) follows. 
 
 This book is presently available from SWRB as a "rare bound photocopy" for $99.95 - 90% - $9.99 (Canadian funds). 
 
 An exceedingly rare and important book now back in print after 265 years! The Contending Witness magazine (May, 1841) 
 described Plain Reasons "as the single best volume penned defending the principles of the second Re- 
 formation." It sets forth "the grounds why Presbyterian Dissenters refused to hold communion with 
 the revolution church and state," (Reformed Presbytery, Act Declaration and Testimony for the Whole of Our 
 Covenanted Reformation, p. 154n). The biblical principles contained in this book still apply today and thus Plain Reasons 
 remains one of the best books explaining why (and when) an individual (church or citizen) should separate himself (or it- 
 self) from those (in church or state) who do not hold fast to all the attainments of our covenanted Reformation forefathers. 
 In this regard the session of the Puritan Reformed Church of Edmonton calls this the one book that best explains why faith- 
 ful Covenanted Presbyterians must, for conscience sake, remain ecclesiastically separate from all Presbyterian denomina- 
 tions that have backslidden from second Reformation attainments. (This being the classic corporate Calvinistic applica- 
 tion of such commands as "Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the 
 same thing" [Phil. 3:16, emphasis added]. It is also the acknowledgement that the Lord has clearly stated in his Word that 
 he "requireth that which is past" [Eccl. 3:15]). 
 
 Moreover, the session of the PRC of Edmonton has noted that this book "clearly spells out the reasons why to unite with 
 the Revolution Church (1689) or any of its descendants (The Free Church of Scotland, The Free Presbyterian Church of Scot- 
 land, and American Presbyterian Churches) is to undermine and subvert the work of the Second Reformation. The argumenta- 
 tion is cogent (with an abundant supply of documentation). The reading can be divided up into 5-10 pages at a time. Rea- 
 sons 8 and 9 (pp. 77-91) which speak to the issue of the covenants are very helpful, as is Reason 14 (pp. 138-140) which 
 covers the matter of terms of communion. We might also highlight Clarkson's treatment of ecclesiastical dissent (pp. 172- 
 221 wherein he discusses schism) and political dissent (pp. 221-280). This is the best apologetic we have read 
 defending the necessity of Presbyterians to faithfully maintain the attainments of the Second Re- 
 formation" (emphasis added). Moreover, Clarkson's section on schism, separation and the nature of the visible church 
 (constitutionally considered) contains over 10 pages of notes and quotes taken from numerous Reformers including: Beza, 
 Rutherford, Gillespie, Dickson, Durham, M'Ward (Rutherford's disciple), Marshall, Watson, Cotton, Owen, Burroughs, 
 Fraser, and Case — demonstrating that his ideas regarding dissent from corrupt and backsliding civil 
 or ecclesiastical governments are not new, but merely classic Reformation doctrine. The book also 
 answers a multitude of pertinent and realistic objections in sections conveniently located directly after each reason for dis- 
 sent. 
 
 Furthermore, the days of the revolution settlement were a time of civil and ecclesiastical confusion not unlike our own day 
 — the beast (civil and ecclesiastical) was attempting to devour the "woman in the wilderness" by a cunning mixture of half- 
 truths that were designed to beguile an exhausted and persecution-weary remnant. The consequences of the actions taken 
 in these days, by both church and state "officials," have been amplified by time and apply directly to our contempo- 
 rary civil and ecclesiastical situation ("That which hath been is now" [Eccl. 3:15]). 
 
 The Reformed Presbytery's Act, Declaration and Testimony (p. 47) further explains the original historical 
 context — so germane to the thesis of this book — regarding those deceptively trying days which followed the "killing 
 times" and final martyrs' death of that period of persecution (being the death of the covenanted Presbyterian minister James 
 Renwick, who sealed his testimony with his blood February 17, 1688). 
 
 Of the so-called "glorious revolution of 1688" and the overthrow of the Royalist tyranny, the Reformed Presbytery's mea- 
 sured and discerning comments read, "for in a few months, God in his righteous judgement and adorable providence, over- 
 turned that (Royalist — RB) throne of iniquity on which they (the persecuting popish, prelatical, Erastian, antichristian 
 [civil and ecclesiastical] "authorities" which were then wondering after the beast — RB) depended, and expelled that 
 inhuman, cruel monster (the duke of York — RB), from his tyrannical and usurped power, upon the Prince of Orange's 
 (William of Orange — RB) coming over into England, in the beginning of November that same year (1688 — RB). But 
 although the Lord at this juncture, and by this means, rescued and delivered our natural and civil rights and privileges in a 
 national way, from under the oppression and bondage of anti-christian tyranny, arbitrary and absolute power; yet the 
 revolution, at this time, brought no real deliverance to the church of God; but Christ's rights (by these [rights — RB] are not 
 meant the rights of Christ personal. It is not in the power of mortals, or any creature, to acquire and secure these to him; but 
 the rights of Christ mystical, that is, of the church, or of his truth, true worship, and religion, and professors of it as such.), 
 formerly acquired for him by his faithful servants, lay still buried under the rubbish of that anti-christian building of 
 prelacy, erected on the ruins of his work in this land; and the spiritual liberties and privileges of his house remained, and do 
 still remain under the bondage of Erastianism, supremacy, toleration, etc. For it is well known, that although this man 
 
(William of Orange — RB), Jehu-like, 'destroyed Baal out of Israel, yet he departed not from the sins of Jereboam, wherewith 
 he made Israel to sin.'" 
 
 As a second witness to the testimony also given throughout Clarkson's Plain Reasons, see pages 55 and following in the 
 Act, Declaration and Testimony for more on "the grounds of the presbytery's testimony against the constitutions, both 
 civil and ecclesiastical, at the late revolution, anno 1689; as also against the gross Erastianism and tyranny that has at- 
 tended the administration both of church and state, since that memorable period; with various instances thereof, etc." 
 
 Since these momentous days Antichrist and his minions have sought to bury the covenanted Reformation and its attain- 
 ments (upholding Christ's Kingship over both church and state) under the rubbish of democratic, humanistic, atheistic, tol- 
 erationism and a "detestable neutrality" in the cause of God and truth — the same "detestable neutrality" so strongly in- 
 veighed against in the Solemn league and Covenant. Commenting on this defection from within professing 
 Christendom, Clarkson writes, "It is also evident from this, that Schism from our covenanted Church con- 
 sists in this, to wit, When the Members of the Church make Defection to the contrary part, that is in plain Terms, when 
 they associate or incorporate with, assist and defend the Parties against whom the Covenant (Solemn League and 
 Covenant — RB) was made and sworn, viz. Papists, Prelatist and their Underlings, Hereticks, &c. the common Enemies of 
 Reformation; and fall from the Duties of Preserving and propagating the Reformation of the three Kingdoms; and refuse to 
 join with, assist and defend those, who adhere to the Covenants, in the necessary Work of Renewing them, for Extirpation 
 of Popery, Prelacy, Erastianism, Superstition, Heresy, Error and Profaneness, and whatsoever is contrary to sound Doctrine 
 and the Power of Godliness; and for re-establishing, preserving, and propagating the covenanted Reformation, once 
 happily established in these Lands, and sworn unto by our Covenants. Furthermore, Schism from our covenanted Church 
 consists in this, viz, When Members, Ministers or others, give themselves to a detestable Indifferency and Neutrality, in 
 the Cause of God. namely, in the preserving and propagating the covenanted Reformation of these three Kingdoms; that is 
 to say, When Men are like so many Gallio's in the Cause of God, preferring worldly Ease, Honour and Wealth, their own 
 Interest to the Interest of Christ, become easy, whether the covenanted Reformation in these Lands sink or swim; and, from 
 a cowardly Disposition in some, and a malignant, perfidious Temper in others, coalesce and accord in apostatizing from the 
 Articles of Covenant foresaid, the Cause of God, and its honest-hearted Friends; and frighted from both, as if they thought it 
 both Sin and Shame to have it said, that they carried any warm Side to either the one or the other. I say, All Members of this 
 National Church, who, on Account of any Combination, Persuasion, or Terror and Fear of worldly Loss, of Sufferings of 
 whatsoever Kind, are guilty in any of these two Cases, are also guilty of making SCHISM from the covenanted Church, as is 
 clearly manifest by the 6th Article of our Solemn Covenant" (pp. 182-184, emphasis added). 
 
 Commenting on the common charge of schism leveled against those who would maintain the at- 
 tainments of the covenanted Reformation, Clarkson writes: "Now, upon the whole of this Objection, as 'tis 
 plain, Presbyterian Dissenters are not Schismatics, nor deserve to be so called; so 'tis a most groundless and shameless Re- 
 flection, to call them Separatists, tho' 'tis the ordinary Name of Epithet given them, especially in Print; yet to me, and I 
 judge to many others, it is a Wonder with what Audacity, Men of Sobriety and Conscience should have the confidence to 
 speak at such a Rate, unless they intend, in a desperate Humour, to render their Authority every where, amongst all sober 
 persons, contemptible: For, if two Persons, walking upon a high Path-Road, on the Brink of a Puddle, the one of them by a 
 Blast of Wind tumbling headlong into the Gulf; when weltering amidst the Glare and miery Clay, cries up to his Neighbor 
 upon the Brink, Sir, unless you tumble over after me, I will look upon you as a Separatist: Which of the two are to be judged 
 most insnared into the Course of Separation, whether the Person keeping the High-way, or the poor Man wallowing in the 
 polluted Mire, Crying upon his Neighbour to unite with him in that his miserable Estate? Est solatium miseris habere so- 
 cios doloris, ('Tis Comfort to Persons in Misery to have Companions.) Have not this present Church thrown 
 themselves over into the Ditch of Pollution, in complying with these dreadful Apostates of this 
 and the former times? And, shall these be judged Separatists, who dare not, who cannot, and may not in Conscience 
 follow their Example? Can such as join with, and strengthen them, be able to purge themselves from the Guilt and Judge- 
 ments, which accompany this shameful Defection? For an Union here (so much cried up) without Debate, is the Brotherhood 
 of Simeon and Levi: It is an Union in the Course of Sin and Wrath, and not in Truth and Duty" (pp. 206-207, emphasis 
 added). 
 
 For more of this strong tonic get the whole book — it is one of the strongest and clearest calls that we have 
 ever seen for the church to repent of its covenant-breaking and backsliding and return to its first 
 love at the corporate level (covenantal and constitutional). 
 
 The only drawback that needs to be noted, regarding Clarkson's Plain Reasons, is that a few of the pages (the book being as 
 rare as it is) in the only copy that we have been able to obtain for use as a master, are a little hard to read. Even so, most of 
 the book is easily legible and contains the highest quality of Reformation thought regarding the subjects of which it deals. 
 It is undoubtedly a major Reformation classic and should be studied by all those who are serious 
 about seeing the destruction of the present tyranny (which is expressed in the modern civil and 
 ecclesiastical Babylon erected by those that oppose the covenanted Reformation and the imple- 
 mentation of the Crown rights of King Jesus over the whole Earth.'). 
 
 Still Waters Revival Books 
 
 4710-37A Ave., Edmonton, AB, Canada T6L 3T5 
 
 (Reformation resources at great discounts!) E-mail: swrb@connect.ab.ca 
 Home page at: http://www.connect.ab.ca/-swrb/ (FREE BOOKS here too!) 
 Contact us today for your FREE mail-order catalogue! Voice: (403) 450-3730 
 
INTERNATIONAL COVENANTED 
 REFORMATION OR SCHISM? 
 
 A REPLY TO DOUG WILSON 
 
 The following letter to the editor was sent to Doug Wilson in response to his charge of schism against Still 
 Waters Revival Books (cf. vol. 9, no, 4, p. 9, of _Credenda/Agenda_ magazine). 
 
 Sept. 25/97 
 
 Dear Doug: 
 
 Notwithstanding your erroneous response to Larry Birger's comments on Reformation worship, which I'll 
 not comment on any further (at this time) than I already have in my previous responses to you in _Saul in 
 the Cave of Adullum_ (free on Still Waters Revival Books web page at: 
 
 http://www.idontkno.ab.ca/books/newslett/actualnls/Saul.htm), you will be happy to know thai we have 
 long ago abandoned our "schismatic approach to differences" (as you call them) with other Christians. 
 
 We have been promoting the covenanted uniformity set forth in the Solemn League and Covenant (and 
 the Westminster standards) for some time now. For more information please see Greg Price's newly 
 released book, _A Peaceable Plea for Worldwide Protestant Unity_ (also free on our web page). Greg's 
 work is an excellent introductory answer to the questions that surround the present divided state of 
 Protestantism. 
 
 Also, as I am sure you are now aware, the Reformers have always laid the charge of schism at the doorstep 
 of those who have defected from the truth of Scripture (Rom. 16:17) or any previous 'biblical* attainments 
 (Phil. 3:16) -- whether the defectors are in the majority or the minority (see "The Reformed View of 
 Schism," free at: http://www.idontkno.ab.ca/books/newslett/actualnls/Schism.htm). 
 
 Seeing that we have repented of rejecting the '"biblical*** covenanted uniformity attained internationally 
 during the second Reformation, have returned to the truth of this Covenanted Reformation, and have 
 been working to promote one national *divine right* Presbyterian church (in each nation) -- and national 
 and international covenanting by the civil governments of each land -- the charge of schism can only rightly 
 be directed toward those who continue in the path of 'independent denominationalism*, rejecting the 
 covenanted uniformity commanded ***in Scripture*** by our Lord Jesus Christ (John 17:21, Rom. 15:6). 
 
 We look forward to the day when the bulk of individuals, churches and nations will repent of their 
 schismatic behavior, in rejecting the already attained national and international covenanted uniformity (and 
 the covenants themselves), and return to the old paths trod by our 'faithful* fathers in the faith. A day 
 when "the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one" 
 (Zech. 14:9). 
 
 Your readers may be helped by noting that Calvin was promoting the same kind of covenanted uniformity 
 which the later Reformers internationally solidified in the Solemn League and Covenant -- and which we at 
 Still Waters Revival Books now promote. I would be happy to send anyone a free copy of my article 
 _Calvin, Covenanting and Close Communion_ which demonstrates this. This article is also free on our 
 web page at: http://www.idontkno.ab.ca/books/newslett/actualnls/CalvinCC.htm 
 
 "Whoever brings in any opinion or practise in this Kirk contrary to the Confession of Faith, Directory of 
 Worship or Presbyterian Government may be justly esteemed to be opening the door to schism and 
 sects" (July, 1648, Session 21 , as cited in _The Acts of the General Assemblies of the Church of 
 Scotland, From the Year 1638 to the Year 1649 lnclusive_ , p. 396). 
 
 For the Third Reformation, 
 
 Reg Barrow, President, STILL WATERS REVIVAL BOOKS 
 
 ALL FREE BOOKS at: http://www.idontkno.ab.ca/books/ - follow FREE BOOKS link 
 swrb@connect.ab.ca 4710-37A Ave. Edmonton AB Canada T6L 3T5 
 Voice: +1 403 450 3730 Fax (orders only): +1 403 465 0237 
 (Discount Christian resources by mail-order. ASK for a FREE catalogue!) 
 
Paleopresbyterianism vs. Neopresbyterianism 
 
 by Michael Wagner © 1996 
 
 Since the late 1980s or early 1990s the American conservative 
 movement has begun to break apart. The movement had been held 
 together for many years by a common fear of Soviet expansionism. 
 With the collapse of the Soviet empire, divergent elements within 
 the conservative movement began to reassert their distinctive em- 
 phases. Broadly speaking, the movement has fractured into two 
 groups, the "paleoconservatives" and the "neoconservatives" 
 ("paleo" meaning "old" and "neo" meaning "new"). The "paleos" 
 hold to the original position of the Old Right, namely, opposition 
 to Big Government and support for conservative cultural morality. 
 The "neos" are much more willing to compromise with Big Gov- 
 ernment, and have less enthusiasm for cultural conservative issues 
 such as opposition to fetal murder (abortion) and "homosexual 
 rights." The terms "paleoconservative and "neoconservative" are 
 therefore helpful in making distinctions between hard core conser- 
 vatives who are committed to the original conservative position, 
 and those who are willing to water down genuine conservatism for 
 the sake of expediency or respectability. 1 
 
 Similarly, among the broad presbyterian movement, a type of frac- 
 ture has also begun to emerge. Some presbyterians are returning to 
 the original presbyterian position of full subscription to the West- 
 minster Standards including obedience to the continuing moral 
 obligations of the National Covenant of Scotland and the Solemn 
 League and Covenant. This group could accurately be labelled 
 "paleopresbyterians" since they hold to the original conceptions of 
 what presbyterianism means. In contrast, those presbyterians un- 
 willing to accept full subscription to the Standards or the binding 
 nature of the Covenants could be called "neopresbyterians" since 
 they have effectively watered-down the original presbyterian posi- 
 tion. Using these terms will help to clarify the issues at stake in the 
 emerging debate between Covenanters (paleopresbyterians) and all 
 other presbyterians (neopresbyterians). 
 
 Oaths and covenants made by men that are agreeable to the Word of 
 God are perpetually binding. 
 
 To covenants, the matter of which is so evidently agreeable to the unalterable 
 precepts of the moral law, we may safely apply the inspired Apostle's language, 
 "Though it be but a man's covenant, yet if it be confirmed, no man disannulled! 
 or addeth thereto" (Gal. 3:15] Indeed, if it can once be proved, as it has often 
 been, in the most convincing manner, that the church, as such, as well as men in 
 other capacities, may warrantably enter into public scriptural covenants at all, 
 their obligation must necessarily be perpetual, inasmuch as the church, collec- 
 tively considered, is still the same permanent society, which can never die; 
 though the individuals, of whom she may have been composed, in any given 
 period should be no more And, if even civil deeds amongst men, when they are 
 legally executed, bind not only the persons presently entering into them, but 
 them, their heirs, and successors to all generations; much more must we consider 
 these religious covenants, which are executed according to the revealed will of 
 our heavenly Lawgiver, to be binding not only upon the generation of the 
 church, more immediately entering into them, but also on their heirs and succes- 
 sors to the end of the world ! 
 
 This is the clear teaching of Scripture. Every presbyterian recog- 
 nizes the legitimacy and obligation of one generation to bind a sub- 
 sequent generation in a covenant relationship with God. This is 
 what infant baptism is all about. But Scripturally, this phenomenon 
 extends beyond baptism. 
 
 It cannot be denied, that several obligations do bind to posterity, such as public 
 promises with annexation of curses to breakers, Neh. v 12,13. Thus Joshua's 
 adjuration did oblige all posterity never to build Jericho. Josh. vi. 26. And the 
 breach of it did bring the curse upon Hiel the Bethelite, in the days of Ahab. 
 2dly, Public vows: Jacob's vow, Gen xxviii 21, did oblige all his posterity, 
 virtually comprehended in him, Hos xii 4 The Rechabiles found themselves 
 obliged to observe the vow of their forefather Jonadab, Jer xxxv. 6,14, for 
 which they were rewarded and commended. Public oaths do oblige posterity: 
 Joseph look an oath of the children of Israel, to carry up his bones to Canaan, 
 
 1. Raimondo, Justin. 1993. Reclaiming the American Right. Burlingame, 
 CA: Center for Libertarian Studies. 
 
 2. Reformed Presbytery, n.d. An Explanation and Defence of the Terms of 
 Communion Adopted by the Community of Dissenters. Edmonton: Still Waters 
 Revival Books (bound photocopy); pp. 184-185. 
 
 Gen. I. 25, which did oblige posterity some hundred years after Exod xiii. 19 
 Josh. xxiv. 32 National covenants with men before God, do oblige posterity, as 
 Israel's covenant with the Gibeonites, Josh. ix. 15, 19 The breach whereof was 
 punished in the days of David, 2 Sam. xxi. 1 Expecially national Covenants 
 with God. before men, about things moral and objectively obliging, are perpet- 
 ual; and yet more especially (as Grouus observes) when they are of an hereditary 
 nature, i.e. when the subject is permanent, the matter moral, the end good, and in 
 the form there is a clause expressing their perpetuity.' 
 
 This was the unchallenged view of the presbyterians of the six- 
 teenth and seventeenth centuries. Samuel Rutherfurd, for example, 
 the well-known Scottish theologian, was clearly committed to this 
 view. 4 Incidentally, the main argument for covenanting is the same 
 argument at the foundation of theonomy: "It was obviously a duty 
 under the Old Testament dispensation, and being nowhere repealed. 
 and being moral and not typical, it is of present obligation." 5 
 
 In 1638 the (presbyterian) people of Scotland took a National 
 Covenant as a means of solidifying resistance against the imposi- 
 tion of "English Popish Ceremonies" as George Gillespie called 
 them. Five years later, during this confusing period of British his- 
 tory, representatives of England, Scotland, and Ireland took the 
 Solemn League and Covenant, binding their nations together to 
 hold to Biblical truth and resist all erTor, particularly Roman 
 Catholicism and Episcopalianism. The Westminster Assembly of 
 Divines which had just begun meeting that year, 1643, enthusiasti- 
 cally ratified the Solemn League and Covenant. 6 
 
 Aside from its political aspects, the Solemn League and Covenant 
 committed the three nations to certain ecclesiastical goals. George 
 Gillespie, one of the most prominent Scottish Commissioners at 
 the Assembly, noted what these goals were: 
 
 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 en- 
 deavour to bring the churches of God in the three kingdoms to the nearest con- 
 junction and uniformity in one confession of faith, one directory of worship, 
 one form of church government and catechism. 1 
 
 The Westminster Standards, created by the Assembly, were thus the 
 documents produced in fulfillment of the Solemn League and 
 Covenant; the civil governments as well as churches of all three na- 
 tions were bound to the Westminster Standards. 
 
 That the Westminster Standards were seen as part of the fulfillment 
 of the Solemn League and Covenant is clear. As the great presbyte- 
 rian historian Thomas McCrie notes. 
 
 When the Confession of Faith and the Catechisms were agreed to, the Scottish 
 commissioners took leave of the Westminster Assembly, and, after an absence of 
 about four years, returned to Scotland, and gave an account of their proceedings 
 to the General Assembly which met in August, 1647. This Assembly, of which 
 Mr. Robert Douglas was moderator, is memorable in our history for having re- 
 ceived the Westminster Confession of Faith a_s a part of the uniformity of religion 
 to which the three kingdoms had become bound in the Solemn League ' 
 
 He emphasizes further, 
 
 We may here state, once for all. thai the Larger and Shorter Catechisms. Proposi- 
 tions for Church Government, and the Directory for Public Worship, which had 
 been drawn up by the Westminster Assembly, in conjunction with the commis- 
 
 3. Reformed Presbytery. 1880. The Auchensaugh Renovation of the National 
 Covenant and Solemn League and Covenant. Philadelphia: William Syckel- 
 moore (bound photocopy distributed by Still Waters Revival Books); pp. 49-50 
 
 4. Samuel Rutherfurd. 1 649. A Free Disputation Against Pretended Liberty 
 of Conscience. London: Andrew Crock (bound photocopy distributed by Still 
 Waters Revival Books); pp. 274-275. 
 
 5. William L. Roberts. 1853. The Reformed Presbyterian Catechism. New 
 York: Robert R. Craighead (bound photocopy distributed by Still Waters Re- 
 vival Books); p. 137. 
 
 6. William M. Hetherington [1856] 1991. History of the Westminster 
 Assembly of Divines. Edmonton: Still Waters Revival Books; pp 124-128. 
 
 7. George Gillespie. [1846] 1991. The Works of George Gillespie, Vol. 2. 
 Edmonton: Still Waters Revival Books; p. 82. 
 
 8. Thomas McCrie. [1874] 1988. The Story of the Scottish Church. Glas- 
 gow: Free Presbyterian Publications; p. 205. 
 
sioners from the Church of Scotland, were also received, approved, and ratified 
 by the General Assembly, in several acts relating to them, as "parts of the 
 covenanted uniformity " These acts of approbation by the Church were after- 
 wards ratified by the estates in parliament, and thus, so far as Scotland was con- 
 cerned, the stipulations of the Solemn League were cordially and honourably ful- 
 filled" 
 
 This shows the inseparability of the Solemn League and Covenant 
 and the Westminster Standards. Indeed, the Solemn League is really 
 a part of the Westminster Standards. Anyone who would claim 
 to strictly adhere to the Westminster Standards must 
 also hold to the Solemn League and Covenant. 
 
 This conclusion is clear from the Westminster Standards them- 
 selves. One of those standards is "The Form of Presbyterial Church- 
 Government." Speaking of Ministers, this document states the fol- 
 lowing: 
 
 He that is to be ordained, being either nominated by the people, or otherwise 
 commended to the presbytery, for any place, must address himself to the pres- 
 bytery, and bring with him a testimonial of his taking the Covenant of the 
 three kingdoms, of his diligence and proficiency in his studies; what degrees he 
 hath taken in the university , and what hath been the time of his abode there; 
 and withal of his age, which is to be twenty-four years; but especially of his life 
 and conversation. ,r 
 
 "The Covenant of the three kingdoms" is the Solemn League and 
 Covenant. According to the Westminster Standards, a man cannot 
 be ordained unless he has taken the Solemn League and Covenant. 
 This, by itself, is conclusive. It demonstrates that in the 
 minds of the Westminster Divines, no one can truly 
 adhere to the Standards without taking the Solemn 
 League and Covenant. Indeed, taking the Covenant was a nec- 
 essary prerequisite for receiving communion. 
 
 Act for taking the covenant at the first receiving of the sacrament of the Lord's 
 supper, and for the receiving of it also by all students at their first entry to col- 
 
 leges. 
 
 The General Assembly, according to former recommendations, doth ordain, 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; requiring hereby provincial assemblies, presby- 
 teries and universities to be careful that his act be observed, and account thereof 
 taken in the visitation of universities, and particular Kirks, and Presbyteries - 
 General Assembly, Church of Scotland (1648)." 
 
 Lest anyone question the relevance of the National Covenant of 
 Scotland at this point, it is important to note that the Solemn 
 League "comprehends the substance of the National Covenant of 
 Scotland." 12 
 
 Since that time there has always been a body of presbyterians that 
 have recognized this truth. For obvious reasons they have com- 
 monly been referred to as "Covenanters." They did not accept the 
 "Revolution Settlement" that resulted from the "Glorious Revolu- 
 tion" of 1689 because it violated the terms of the Solemn League 
 and Covenant. They took very seriously the binding nature of the 
 Solemn League and Covenant. As a result, they hold as a term of 
 communion (like the Church of Scotland, as we have seen) an ac- 
 knowledgement 
 
 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, 1712, was 
 agreeable to the word of God " 
 
 9. Ibid., pp. 205-206. 
 
 10. "The Form of Presbyterial Church Government." [1648] 1983. West- 
 minster Confession of Faith. Glasgow: Free Presbyterian Publications; pp. 
 412-413, emphasis added. 
 
 11. The Original Covenanter and Contending Witness, Vol. 4, No. 5, March 
 1, 1996. (Published by Covenanted Reformed Presbyterian Church, P.O. Box 
 131, Pottstown, PA 19464 USA.) 
 
 12. Thomas M'Crie. [1821] 1989. Unity of the Church. Dallas: Presbyte- 
 rian Heritage Publications; p. 194. 
 
 13. Reformed Presbytery. 1876. Act, Declaration, and Testimony, for the 
 Whole of Our Covenanted Reformation. Philadelphia: Rue and Jones (bound 
 photocopy distributed by Still Waters Revival Books); p. 216. 
 
 The "Renovation" of which this speaks was a re-commitment to the 
 Covenants in the face of widespread defection from them. Most 
 presbyterians did defect from the Covenants in accepting the Revo- 
 lution Settlement, and these are the spiritual forefathers of 
 the neopresbyterians. The Auchensaugh Renovation simply 
 reflects the theological position of the Westminster Divines. 
 
 The Westminster Divines offer the clearest and most biblical defini- 
 tion yet of original, apostolic presbyterianism. They have never 
 been surpassed in doctrinal knowledge. "Paleopresbyterians" are 
 those who acknowledge that no one has ever been able to show any 
 error in the Standards they produced. The Westminster Standards, in- 
 cluding the Covenants, are completely agreeable to the Word of 
 God. As such they are binding on all who profess the name of 
 Christ. 
 
 There are those who are generally favourable to the Westminster 
 Standards but who wrongly perceive weaknesses in them or are not 
 willing to accept the binding nature of the Covenants. It is these 
 people that deserve the name "neopresbyterians." They are "new" in 
 the sense of being more recent historically and in the sense of hav- 
 ing turned away from the original, apostolic presbyterian position. 
 Paleopresbyterians see it as their task to win their neopresbyterian 
 brethren back to the complete, unadulterated truth. The truth will ul- 
 timately prevail. 
 
 May the light of God's truth shine brightly in the hearts of all his 
 children. 
 
 For Further Study 
 
 Act, Declaration and Testimony for the Whole of Our Covenanted 
 Reformation, by the Reformed Presbytery (1876). 
 
 A Covenanter Primer: Selected essays, excerpts and letters uphold- 
 ing and exhibiting the principles and practices of the covenanted re- 
 formation in religion of our reformed forefathers, Larry Birger, ed. 
 (1997). 
 
 Auchensaugh Renovation of the National Covenant and Solemn 
 League and Covenant, by the Reformed Presbytery ( 1 880 edition). 
 
 A Short Vindication of Our Covenanted Reformation, by the Re- 
 formed Presbytery (1879). 
 
 A Contemporary Covenanting Debate; or, Covenanting Redi- 
 vivus, by Reg Barrow (1996). 
 
 An Explanation and Defence of the Terms of Communion, Adopted 
 by the Community of Dissenters, by the Reformed Presbytery. 
 
 The Divine Right of Church Government (Jus Divinum Regiminis 
 Ecclesiastici), by sundry ministers of London (1646). 
 
 The Ordinance of Covenanting, by John Cunningham (1843). 
 
 Plain Reasons For Presbyterians Dissenting..., by Andrew Clark- 
 son (1731). 
 
 A Free Disputation Against Pretended Liberty of Conscience, by 
 Samuel Rutherford (1649). 
 
 Alexander and Rufus: Dialogues On Church Communion, by John 
 Anderson. 
 
 Acts of the General Assembly of the Church of Scotland, 1638- 
 1649 Inclusive. 
 
 An Apologetical Relation, by John Brown (of Wamphray). 
 
 Vindiciae Legis: or, The Moral Law and Covenants, by Anthony 
 Burgess (1647). 
 
 Still Waters Revival Books 
 
 (Reformation resources at great discounts!) 
 Contact us today for your FREE mail-order catalogue! 
 4710-37A Ave., Edmonton, AB, Canada T6L 3T5 
 E-mail: swrb@connect.ab.ca 
 
 Home page at; http://www.idontkno.ab.ca/books/ 
 (FREE BOOKS on the home page too!) 
 
 Permission is granted (in fact we encourage it!) to copy 
 and distribute this newsletter only if the entire article Is 
 reproduced, including all credits. 
 
THE BINDING NATURE OF 
 NATIONAL COVENANTS WITH GOD 
 
 Objection: "This covenant having been disclaimed by the political father, and made void by law, 
 never again revived by authority of parliament, nor the law rescinded by which it was declared not obliga- 
 tory; is therefore of no binding force upon us, who have never personally sworn it; and to renew it, and 
 bring ourselves under the bond of it, when we are free, without the concurring or imposing authority of 
 our rulers, is high presumption in private subjects." 
 
 Answer: If any engagements can be supposed binding to posterity, certainly national covenants to 
 keep the commandments of God, and to adhere to his institutions, must be of that nature. It cannot be de- 
 nied, that several obligations do bind to posterity; such as public promises with annexation of curses to 
 breakers, Neh. v. 12,13. Thus Joshua's adjuration did oblige all posterity never to build Jericho, Josh. vi. 
 26. And the breach of it did bring the curse upon Hiel the Bethelite, in the days of Ahab. 2dly, Public vows: 
 Jacob's vow, Gen. xxviii. 21, did oblige all his posterity, virtually comprehended in him, Hos. xii.4. The 
 Rechabites found themselves obliged to observe the vow of their forefather Jonadab, Jer. xxxv. 6,14, for 
 which they were rewarded and commended. Public oaths do oblige posterity: Joseph took an oath of the 
 children of Israel, to carry up his bones to Canaan, Gen. 1:25, which did oblige posterity some hundred 
 years after. Exod. xiii. 19. Josh. xxiv. 32. National covenants with men before God, do oblige posterity, as 
 Israel's covenant with the Gibeonites, Josh. ix. 15,19. The breach whereof was punished in the days of 
 David, 2 Sam. xxi. 1. Especially National Covenants with God, before men, about things moral and objec- 
 tively obliging, are perpetual; and yet more especially (as Grotius observes) when they are of an heredi- 
 tary nature, i.e. when the subject is permanent, the matter moral, the end good, and in the form there is a 
 clause expressing their perpetuity. All which ingredients of perpetual obligations are clear in Scotland's 
 Covenants, which are national promises, adjuring all ranks of persons, under a curse, to preserve and 
 promote reformation according to the word of God, and extirpate the opposite thereof. National vows, de- 
 voting the then engaging, and succeeding generations to be the Lord's people, and walk in his ways. Na- 
 tional oaths, solemnly sworn by all ranks, never to admit of innovations, or submit to usurpations, contra- 
 dictory to the word of God. National covenants, wherein the king, parliament and people did covenant 
 with each other, to perform their respective duties, in their several places and stations, inviolably to pre- 
 serve religion and liberty: Yea, more, national laws, solemnly ratified by the king and parliament, and 
 made the foundation of the people's compact with the king, at his inauguration: And, finally, they are na- 
 tional covenants with God, as party contracting, to keep all the words of his covenant. The subject or par- 
 ties contracting are permanent, to wit, the unchangeable God and the kingdom of Scotland, (the same may 
 be said of England and Ireland,) which, whilst it remains a kingdom, is still under the obligation of these 
 covenants. The matter is moral, antecedently and eternally binding, albeit there had been no formal 
 covenant: the ends of them perpetually good, to wit, the defence of the true reformed religion, and the 
 maintenance of the King's Majesty's person and estate, (as is expressed in the National Covenant,) the 
 glory of God, the advancement of the kingdom of our Lord Jesus Christ; the honor and happiness of the 
 King's Majesty and his posterity, and the public liberty, safety, and peace of the kingdoms, as it is ex- 
 pressed in the Solemn League. And in the form of them there are clauses expressing their perpetuity. In 
 the National covenant it is said, that the present and succeeding generations in this land are bound to 
 keep the foresaid National Oath and Subscription inviolable. And in the Solemn League, Article 1, That we 
 and our posterity after us, may, as brethren, live in faith and love. And Art. 5, That they may remain con- 
 joined in a firm peace and union to all posterity. 
 
 We may add also the sanctions of rewards and punishments descending to posterity, prove the obli- 
 gation perpetual: Which is, alas! too visible in our case as to the punishments inflicted for the breach of 
 our covenants, and like to be further inflicted, if repentance prevent not; so that as we have been a taunt- 
 ing proverb, and an hissing, for the guilt, we may look to be made a curse and an execration for the pun- 
 ishment of it. The distinction which some make use of to elude this obligation, "That suppose they be ma- 
 terially bound, yet seeing they have sworn the covenants personally, they are formally bound," is both 
 false and frivolous; for our father's oath having all the aforesaid qualifications, binds us formally as an 
 oath, though we have but virtually sworn it; and whether the obligation be material or formal, implicit or 
 explicit, it is all one in God's sight, if it be real, seeing even virtual obligations have frequently brought re- 
 wards and punishments upon the head of the observers or breakers of them, as well as formal. Seeing, 
 then, the obligation of the covenant upon us is evident to a demonstration, it cannot, in justness, be called 
 a rebellious action against lawful authority, to declare in our station that we believe so much and resolve 
 to practice accordingly. It is indeed too true that the wicked laws enacting the perpetual breaches of these 
 covenants have never been rescinded; but seeing they are wicked and opposite to the commandment and 
 covenant of the Lord, the supreme legislator, they are naturally void and null, and have been still so es- 
 teemed by us. 
 
 Excerpted from: The Auchensaugh Renovation of the National and Solemn League and Covenant... by the Reformed Presbytery, 
 pp. 49-51 (a SWRB rare bound photocopy [1712], reprinted 1995 from the 1880 edition). 
 
 Still Waters Revival Books, 4710-37A Ave., Edmonton, AB, Canada T6L 3T5 
 (Reformation resources at great discounts!) E-mail: swrb@connect.ab.ca 
 Home page at: http://www.connect.ab.ca/-swrb/ Contact us today for your FREE mail-order catalogue! 
 Voice: (403) 450-3730 or Fax: (403) 465-0237 
 NO COPYRIGHT! COPY AND DISTRIBUTE FREELY 
 
The Preface and Bibliography 
 to the Rare Bound Photocopy: 
 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 re- 
 pentance 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 ex- 
 pose and uproot all false teaching contrary to the Scripture and these stan- 
 dards. Furthermore, it was not only the desire of the Westminster Assem- 
 bly 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 be- 
 fore the Westminster Assembly, which has not yet been realized, the idea of a 
 Protestant union throughout Christendom, not merely for the purpose of coun- 
 terbalancing Popery, but in order to purify, strengthen, and unite all true Chris- 
 tian 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 distin- 
 guished man, Alexander Henderson. It was suggested by him to the Scottish com- 
 missioners, and by them partially brought before the English Parliament, re- 
 questing 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 Assem- 
 bly 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 reli- 
 gion.". . . [OJn 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 nar- 
 row-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 sin- 
 cere 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 Assem- 
 bly. 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 L. Price 
 
 Pastor of the Puritan Reformed Church 
 Edmonton, Alberta, Canada 
 March, 1996 
 
 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 the following bibliogra- 
 phy concerning 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 for the Whole of 
 the Covenanted Reformation..., pp. 11-23. 
 
 8. The Reformed Presbytery, The Auchensaugh Renovation of the National and 
 Solemn League and Covenants..., pp. 115-140. 
 
 9. The Church of Scotland (1639), "The National Covenant of Scotland," pp. 345- 
 354 in the Westminster Confession of Faith (Free Presbyterian Publications). 
 
 10. The Westminster Assembly (1644), "The Solemn League and Covenant," pp. 
 355-360 in the Westminster Confession of Faith (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 (Free Presbyterian Publications). 
 
 All resources referenced above may be purchased through Still Waters Revival Books 
 (mail order discount catalogue) at: 4710-37A Ave. Edmonton, AB Canada T6L-3T5 
 
 Phone: (403) 450-3730 (Monday to Saturday). 
 World wide web (FREE books here!) at: http://www.idontkno.ab.ca/books/ 
 Email at: swrb@connect.ab.ca Fax (for orders only): (403) 465-0237 
 
 A complimentary copy of our mail order discount catalogue will be sent upon request. 
 
THE SOLEMN LEAGUE 
 
 & 
 
 COVENANT 
 
 1 HE SOLEMN LEAGUE AND COVENANT, 
 for reformation and defence of religion, the honour and 
 happiness of the King, and the peace and safety of the 
 three kingdoms of Scotland, England, and Ireland; 
 agreed upon by Commissioners from the Parliament 
 and Assembly of Divines in England, with Commis- 
 sioners of the Convention of Estates and General 
 Assembly of the Church of Scotland; approved by the 
 General Assembly of the Church of Scotland, and by 
 both Houses of Parliament, and the Assembly of Di- 
 vines in England, and taken and subscribed by them 
 anno 1643; and thereafter, by the said authority, taken 
 and subscribed by all ranks in Scotland and England 
 the same year; and ratified by act of the Parliament of 
 Scotland anno 1644. (And again renewed in Scotland, 
 with an acknowledgement of sins and engagements to 
 duties, by all ranks, anno 1648, and by Parliament, 
 1649; and taken and subscribed by King Charles II., at 
 Spey, June 23, 1650; and at Scoon, January 1, 1651.) 
 
 "We, noblemen, barons, knights, gentlemen, citi- 
 zens, burgesses, ministers of the Gospel, and com- 
 mons of all sorts, in the kingdoms of Scotland, Eng- 
 land, and Ireland, by the providence of GOD living 
 under one king, and being of one reformed religion, 
 having before our eyes the glory of God, and the ad- 
 vancement of the kingdom of our Lord and Saviour 
 JESUS CHRIST, the honour and happiness of the 
 king's majesty and his posterity, and the true public 
 liberty, safety, and peace of the kingdom, wherein ev- 
 ery one's private condition is included: and calling to 
 mind the treacherous and bloody plots, conspiracies, 
 attempts, and practices of the enemies of GOD, against 
 the true religion and professors thereof in all places, 
 especially in these three kingdoms, ever since the re- 
 formation of religion; and how much their rage, 
 power, and presumption, are of late, and at this time, 
 . increased and exercised, whereof the deplorable state 
 of the Church and kingdom of Ireland, the distressed 
 state of the Church and kingdom of England, and the 
 dangerous state of the Church and kingdom of Scot- 
 land, are present and public testimonies: we have now 
 at last (after other means of supplication, remon- 
 strance, protestation, and sufferings), for the preserva- 
 tion of ourselves and our religion from utter ruin and 
 destruction, according to the commendable practice of 
 
 these kingdoms in former times, and the example of 
 GOD'S people in other nations, after mature delibera- 
 tion, resolved and determined to enter into a Mutual 
 and Solemn League and Covenant, wherein we all 
 subscribe, and each one of us for himself, with our 
 hands lifted up to the Most High GOD, do swear, — 
 
 "I. That we shall sincerely, really, and constantly, 
 through the grace of GOD, endeavor, in our several 
 places and callings, the preservation of the reformed 
 religion in the Church of Scotland, in doctrine, wor- 
 ship, discipline, and government, against our common 
 enemies; the reformation of religion in the kingdoms of 
 England and Ireland, in doctrine, worship, discipline, 
 and government, according to the Word of GOD, and 
 the example of the best reformed Churches; and shall 
 endeavour to bring the Churches of GOD in the three 
 kingdoms to the nearest conjunction and uniformity in 
 religion, Confession of Faith, Form of Church Gov- 
 ernment, Directory for Worship and Catechising; that 
 we, and our posterity after us, may, as brethren, live in 
 faith and love, and the Lord may delight to dwell in the 
 midst of us. 
 
 "II. That we shall, in like manner, without respect 
 of persons, endeavour the extirpation of Popery, 
 Prelacy (that is, Church government by archbishops, 
 bishops, their chancellors and commissioners, deans, 
 deans and chapters, archdeacons, and all other ecclesi- 
 astical officers depending on that hierarchy), supersti- 
 tion, heresy, schism, profaneness, and whatsoever 
 shall be found contrary to sound doctrine and the 
 power of Godliness; lest we partake in other men's 
 sins, and thereby be in danger to receive of their 
 plagues; and that the Lord may be one, and his mane 
 one, in the three kingdoms. 
 
 "III. We shall, with the same sincerity, reality, and 
 constancy, in our several vocations, endeavour, with 
 our estates and lives, mutually to preserve the rights 
 and privileges of the Parliaments, and the liberties of 
 the kingdoms; and to preserve and defend the king's 
 majesty's person and authority, in the preservation and 
 defence of the true religion and liberties of the king- 
 doms; that the world may bear witness with our con- 
 sciences of our loyalty, and that we have no other 
 thoughts or intentions to diminish his majesty's just 
 power and greatness. 
 
"IV. We shall also, with all faithfulness, endeavour 
 the discovery of all such as have been or shall be in- 
 cendiaries, malignants, or evil instruments, be hinder- 
 ing the reformation of religion, dividing the king from 
 his people, or one of the kingdoms from another, or 
 making any faction or parties among the people, con- 
 trary to this League and Covenant; that they may be 
 brought to public trial, and receive condign punish- 
 ment, as the degree of their offences shall require or 
 deserve, or the supreme judicatories of both kingdoms 
 respectively, or others having power from them for 
 that effect, shall judge convenient. 
 
 "V. And whereas the happiness of a blessed peace 
 between these kingdoms, denied in former times to our 
 progenitors, is, by the good providence of GOD, 
 granted unto us, and hath been lately concluded and 
 settled by both Parliaments; we shall, each one of us, 
 according to our place and interest, endeavour that they 
 may remain conjoined in a firm peace and union to all 
 posterity; and that justice may be done upon the willful 
 opposers thereof, in manner expressed in the precedent 
 article. 
 
 "VI. We shall also, according to our places and 
 callings, in this common cause of religion, liberty, and 
 peace of the kingdoms, assist and defend all those that 
 enter into this League and Covenant, in the maintaining 
 and pursuing thereof; and shall not suffer ourselves, 
 directly or indirectly, by whatsoever combination, per- 
 suasion, or terror, to be divided or withdrawn from 
 this blessed union and conjunction, whether to make 
 defection to the contrary part, or to give ourselves to a 
 detestable indifferency or neutrality in this cause, 
 which so much concerneth the glory of God, the good 
 of the kingdom, and honour of the king; but shall, all 
 the days of our lives, zealously and constantly continue 
 therein against all opposition, and promote the same, 
 according to our power, against all lets and impedi- 
 ments whatsoever; and what we are not able ourselves 
 to suppress or overcome, we shall reveal and make 
 known, that it may be timely prevented or removed: All 
 which we shall do as in the sight of God. 
 
 "And, because these kingdoms are guilty of many 
 sins and provocations against GOD, and his Son JE- 
 SUS CHRIST, as is too manifest by our present dis- 
 tresses and dangers, the fruits thereof; we profess and 
 declare, before GOD and the world, our unfeigned de- 
 sire to be humbled for our own sins, and for the sins 
 of these kingdoms; especially that we have not, as we 
 ought, valued the inestimable benefit of the Gospel; 
 that we have not laboured for the purity and power 
 thereof; and the we have not endeavoured to receive 
 Christ in our hearts, not to walk worthy of him in our 
 lives; which are the causes of other sins and transgres- 
 sion so much abounding amongst us: and our true and 
 unfeigned purpose, desire, and endeavour, for our- 
 selves, and all others under our power and charge, 
 
 both in public and private, in all duties we owe to GOD 
 and man, to amend our lives, and each one to go be- 
 fore another in the example of a real reformation; that 
 the Lord may turn away his wrath and heavy indigna- 
 tion, and establish these Churches and kingdoms in 
 truth and peace. And this Covenant we make in the 
 presence of ALMIGHTY GOD, the Searcher of all 
 hearts, with a true intention to perform the same, as we 
 shall answer at that great day, when the secrets of all 
 hearts shall be disclosed; most humbly beseeching the 
 LORD to strengthen us by his HOLY SPIRIT for this 
 end, and to bless our desires and proceedings with 
 such success, as may be deliverance and safety to his 
 people, and encouragement to other Christian 
 Churches, groaning under, or in danger of the yoke of 
 antichristian tyranny, to join in the same or like asso- 
 ciation and covenant, to the glory of GOD, the en- 
 largement of the kingdom of JESUS CHRIST, and the 
 peace and tranquillity of Christian kingdoms and com- 
 monwealths." 
 
 Taken from our (SWRB's) recent republication of The History of 
 the Westminster Assembly by William H. Hethering- 
 ton, pp. 129-132. This document can also be found in The 
 Westminster Confession of Faith (Free Presbyterian Publica- 
 tions, 133 Woodlands Rd., Glasgow G3 6LE, Scotland, sixth print- 
 ing 1990), pp. 355-360. 
 
 CHRISTIAN REFORMATION TODAY 
 
 Issue #21 Jan./Feb., 1992. 
 Subscription: STILL WATERS REVIVAL BOOKS 
 4710 - 37A Ave. Edmonton, AB Canada T6L 3T5 
 Home page: http://www.idontkno.ab.ca/books/ 
 Email: swrb@connect.ab.ca 
 
 RECOMMENDED READING REGARDING THE 
 WESTMINSTER FAMILY OF DOCUMENTS : 
 
 The Auchensaugh Renovation of the National and 
 Solemn League and Covenant by the Reformed Presbytery 
 The Duty and Perpetual Obligation of Social 
 Covenanting by Greg Price (SWRB). 
 The Act, Declaration and Testimony for the Whole 
 of the Covenanted Reformation by the Reformed 
 Presbytery (SWRB). 
 
 An Explanation and Defence of the Terms of 
 
 Communion by the Reformed Presbytery (SWRB). 
 
 Terms of Communion: Covenants and Covenanting 
 
 by Greg Price (7 cassettes). 
 
 The Reformed Presbyterian Catechism by William 
 Roberts (SWRB). 
 
 The History of the Westminster Assembly by William 
 H. Hetherington (SWRB). 
 
 The Works of George Gillespie (2 vol. SWRB). 
 The Minutes of the Sessions of the Westminster 
 Assembly of Divines Edited by A. F. Mitchell & John 
 Struthers (SWRB). 
 
 The Ordinance of Covenanting by John Cunningham 
 (SWRB). 
 
 CONTACT SWRB FOR A FREE MAIL-ORDER CATALOGUE OF DIS- 
 COUNTED REFORMED BOOKS. TAPES, VIDEOS AND TRACTS. 
 
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rWar Against the Idols- 
 
 The Reformation of Worship 
 from Erasmus to Calvin 
 
 by Carlos M. N. Eire 
 
 The destruction of en image. 
 
 THE ATTACKS of Iconoclasts upon Popish images have often been regarded as the 
 activities of extremists on the fringe of the Protestant Reformation. Yet, die Reformation 
 was not merely a struggle over the doctrine of justification; it was a battle for the proper 
 worship of the living God. Carlos Eire demonstrates that die Continental Reformers issued a 
 preeminent call to purge Romish corruptions from worship; and, thus, iconodasm was an 
 integral part of the program to Reform worship. 
 
 Eire gives special attention to the writings of John Calvin, showing that die call for simple, 
 biblical worship was central to Calvin's message - not a peripheral matter. "Calvin considered 
 the struggle against idolatry to be an unending task, and thought the situation of sixteenth- 
 century evangelicals paralleled that of the ancient Israelites: They were the chosen few, 
 surrounded by peoples immersed in idolatry and superstition. Like their Old Testament 
 .forebears, sixteenth-century Reformed Christians had to be prepared to deal with the conta- 
 gion of idolatry. Even in a Reformed community, Calvin insisted, it was necessary to speak to 
 the faithful about the corruption around them, lest they become complacent. As had been the 
 case with the Israelites, purity of worship was expected to be the primary response to the 
 covenant between God and his people; and for Calvin the true Christian church always had to 
 be reminded of the fact that it had been rescued from idolatry. This means, of course, that 
 Calvin regarded the Church as a sort of real, spiritual nationhood, and that he expected 
 commionent to the purity of the covenant to eclipse any allegiances that opposed it . . . ." 
 (pp. 255-56). 
 
Moreover, CaJvin manifests a consistent op- 
 position to the attitude of persons called 
 "Nicodemites" - a term applied to compromisers 
 who said it was permissible to attend the Mass, 
 and other rites of corrupt worship, as long as they 
 did not approve of these corruptions within their 
 hearts. "Calvin was struggling against an atti- 
 tude, men, mat separated interior belief from 
 outward worship" (pp. 256-57). Calvin denounces 
 this ungodly, compromising behavior. 
 
 Additionally, Carlos Eire gives attention to 
 the role of the laity in the iconoclast controver- 
 sies. He shows mat the effort to reform worship 
 came not merely from pastors and princes, but 
 also from the vigorous demands of laymen. 
 
 The issues treated in War Against the Idols 
 are especially timely for our own era. Today, 
 "conservative" Presbyterian churches are being 
 inundated by attempts to modify worship. Some 
 efforts to impose liturgical renewal, which come 
 under the guise of "reform," are actually a return 
 to corrupt ceremonies and rituals espoused by 
 Rome - and rejected by the Reformers. The 
 Popish argument that images are the "books of 
 the laity" is but slightly modified, when profess- 
 ing Protestants advocate the use of "pictures of 
 J esus" as effective tools for teaching children about 
 God. Other people want to make worship more 
 "relevant" by including drama, dance, and puppet 
 shows. Even among the most "Reformed" 
 churches of our day, crosses are routinely dis- 
 played in places of worship. Within the last de- 
 cade, we have even witnessed the sad spectacle of 
 Presbyterian office-bearers arguing mat atten- 
 dance of the Mass is simply a matter of liberty of 
 conscience. 
 
 Yes, contemporary Protestants have drifted 
 far from the teachings of the Reformation. Eire's 
 book helps to restore an historic perspective from 
 which to evaluate modern trends. 
 
 Indirectly, this book also does much to dis- 
 pel false assertions that a sharp distinction ex- 
 isted between the "Continental Reformers" and 
 the Scottish Reformation, over the regulative 
 principle of worship. In our own day, critics have 
 claimed that the Westminster Standards are 
 
 skewed, due to the influence of the Scottish Com- 
 missioners and Puritanism; these critics assert 
 that the Westminster Standards embrace much 
 stricter views of worship than the Continental 
 Reformers. This notion is unfounded. In fact, 
 by Eire's account, the Continental Reformation 
 easily anticipates the doctrine of Westminster: 
 that the law of God requires "the disapproving, 
 detesting, opposing, all false worship; and, 
 according to each one's place and calling, 
 removing it, and all monuments of idolatry" 
 (Larger Catechism, #108). 
 
 Of course, Lutheranism and Anglicanism 
 embrace much laxer views on worship than either 
 the Swiss or the Scots; but that is not the matter 
 of debate. Although it is not a part of Eire's thesis 
 to prove the point, his book illustrates the 
 essential unity between the Swiss and the Scots, 
 between Geneva and Westminster, as regards the 
 scriptural law of worship. 
 
 Eire includes a discussion of the magistrate's 
 role in reform. He also treats the right of subjects 
 to resist tyranny, especially when tyrants seek to 
 impose corrupt worship upon their subjects. 
 
 This is a remarkable book. Readers may 
 quibble with a few scattered comments by the 
 author. But on the whole, it is obvious that Eire 
 has proven his main points. Another reviewer 
 has written: "Iconodasm has long been regarded 
 merely as an unfortunate early outburst, a side- 
 effect as it were of the Reformation in the cities. 
 Eire has now raised it to the level of those other 
 basic tenets which marked both the liberating 
 strength and the disciplining rigor of the re- 
 formed tradition." 
 
 War Against the Idols contains a dear struc- 
 ture, as listed in the table of contents. The book 
 contains a short index. This is a scholarly volume. 
 Pastors and educated laymen will be able to read 
 die main text with great profit. There are numer- 
 ous footnotes, often in French or German, which 
 provide additional resources for those given to 
 academic pursuits. 
 
 Carlos M N. Eire is Associate Professor of 
 Religious Studies at the University of Virginia. 
 
 Available from: 
 
 Still Waters Revival Books 
 
 471 0-3 7A Ave., Edmonton, AB, Canada T6L 3T5 
 (Reformation resources at great discounts!) E-mail: swrb@connect.ab.ca 
 Home page at: http://www.idontkno.ab.ca/books/ (FREE BOOKS here too!) 
 Contact us today for your FREE mail-order catalogue! (403) 450-3730 
 
WORSHIP 
 
 THE REGULATIVE PRINCIPLE OF WORSHIP IN HISTORY 
 
 ...the acceptable way of worshipping the true God is instituted by himself, and so limited 
 by his own revealed will, that he may not be worshipped according to the imaginations 
 and devices of men, or the suggestions of Satan, under any visible representation, or 
 any other way not prescribed in the holy Scripture (WCF 21:1 ). 
 
 What thing soever I command you, observe to do it: thou shalt not add thereto, nor di- 
 minish from it (Deut. 12:32). 
 
 But in vain they do worship me, teaching for doctrines the commandments of men (Matt 
 
 15:9). 
 
 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in 
 heaven above, or that is in the earth beneath, or that is in the water under the earth: 
 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a 
 jealous God, visiting the iniquity of the fathers upon the children unto the third and 
 fourth generation of them that hate me; And showing mercy unto thousands of them that 
 love me, and keep my commandments (Exod 20:4-6). 
 
 It was an amazing discovery to read, for the first time, of 
 the regulative principle of worship about a year ago. 1 
 This was over ten years after my eyes had been opened 
 to the Gospel of the Lord Jesus Christ and also after 
 having spent a number of years in a Bible Presbyterian 
 Church (in which I never even once heard this great 
 controlling principle mentioned). 2 Sadly, this was also 
 after a number of debates had taken place in this church 
 over music and liturgy, all of which could have easily 
 been settled by an appeal to the confessional standards 
 that the BP elders had vowed to uphold (i.e. the West- 
 minster Confession of Faith). The sufficiency of the 
 WCF in this area can be easily illustrated, (especially 
 concerning the use of instrumental music in public wor- 
 ship), by a quotation from pages 31-32 of James Begg's 
 book Anarchy in Worship, 3 
 
 When we come down to the Westminster Assembly, by which our 
 present Standards were framed, it is unnecessary to repeat how 
 clearly these Standards embody the same principle, viz., that pure 
 and acceptable worship must be "prescribed," or "appointed" by 
 God himself. But it may be important to bring out the clear evi- 
 dence which we have, that during the second Reformation our 
 ancestors insisted on uniformity of worship and the Commission- 
 ers at Westminster and the Assembly in Scotland, regarded their 
 
 'Fred DiLella. while visiting Edmonton had lent me his copy of The Scriptural 
 Law of Worship by Carl Bogue (Presbyterian Heritage Publications, 1988), 
 which I eagerly devoured, my journey towards the Presbyierian/Puntan view of 
 worship having finally begun. 
 
 2 1 later found out that some of the elders at that BP had never heard of the 
 regulative principle either. 
 
 3 As this book (first published in 1 875) is not easily accessible, SWRB is stocking 
 copies which can be obtained (postpaid) by sending $5. 
 
 principle of worship as clearly excluding instrumental music, and 
 all other things abolished, along with the peculiarities of the tem- 
 ple service. By an Act of the Assembly of Scotland, 1643, a direc- 
 tory for worship was appointed to be prepared and reported to next 
 assembly, to the intent "that unity and uniformity might be ob- 
 served throughout the kingdom in all parts of the public worship 
 of God." Our Commissioners to the Westminster Assembly, in- 
 cluding the most eminent ecclesiastics then in Scotland, reported 
 on May 20, 1644, that "plain and powerful preaching" had been 
 set up, and "THE GREAT ORGANS AT PAUL'S AND PETER'S IN 
 WESTMINSTER TAKEN DOWN," and "all by authority in a quiet 
 manner, at noonday without tumult." In answer, the General 
 Assembly here, June 4, 1644, writes to the Assembly at Westmin- 
 ster: "We were greatly refreshed to hear by letter from our Com- 
 missioners there with you, of your praiseworthy proceedings, and 
 of the great good things the Lord hath wrought among you and for 
 you. Shall it seem a small thing in our eyes that.. ..the door of a 
 right entry unto faithful shepherds is opened; many corruptions, 
 as altars, images, and other monuments of idolatry and supersti- 
 tion, removed, defaced, and abolished; the service-book in many 
 places forsaken; and plain and powerful preaching set up; THE 
 GREAT ORGANS AT PAUL'S AND PETER'S TAKEN DOWN; that 
 the royal chapel is purged and reformed; sacraments sincerely ad- 
 ministered, and according to the pattern in the mount?" From this 
 it is clear that the Westminster Divines, and our own Church in 
 those days, would have made short work with the Dunse case, and 
 with all questions of instrumental music in worship. This was cer- 
 tainly regarded as one of the last corruptions introduced, dating 
 only from about the eighth century, and never having found ad- 
 mission into the Greek Church at all. 
 
 At this point some may be asking, What is this regulative 
 principle? James Glasgow gives us a succinct answer, 
 
That principle was substantially this, that for all the constituents 
 of worship, you require the positive sanction of divine authority, 
 either in the shape of direct command, or good and necessary con- 
 sequence, or approved example; and that you are not at liberty to 
 introduce anything else in connection with the worship of God, 
 unless it comes legitimately under the apostolic heading of 
 'decency and order.' 4 
 
 After citing the instance of Begg's quote concerning the 
 Westminster Assembly (supra), Glasgow further illus- 
 trates this principle, 
 
 They (the Westminster Divines — RB) contended, I think unan- 
 swerably, that the truth of this principle is involved in what the 
 Scripture teaches concerning its own sufficiency, God's exclusive 
 right to settle the constitution, laws, and arrangements of His 
 kingdom, the unlawfulness of will worship, and the utter unfitness 
 of men for the function which they have so often boldly usurped in 
 this matter. 5 
 
 Of course, whole volumes have been written regarding 
 this definition. But, continuing on, in that this definition 
 has been generally accepted among Presbyterian/Puritan 
 Christians, Cunningham sets the stage for more of our 
 historical survey, (while at the same time excluding the 
 charge of trifling over inconsequential matters), when he 
 writes, 
 
 There is a strange fallacy which seems to mislead men in forming 
 an estimate of the soundness and importance of this principle (the 
 regulative principle — RB). Because this principle has been often 
 brought out in connection with the discussion of matters which, 
 viewed in themselves, are very unimportant, such as rites and cer- 
 emonies, vestments and organs, crossings, kneelings, bowings, 
 and other such ineptcE, some men seem to think that it partakes of 
 the intrinsic littleness of these things, and that the men who de- 
 fend and try to enforce it, find their most congenial occupation in 
 fighting about these small matters, and exhibit great bigotry and 
 narrow-mindedness in bringing the authority of God and the testi- 
 mony of Scripture to bear upon such a number of paltry points. 
 Many have been led to entertain such views as these of the English 
 Puritans and of the Scottish Presbyterians, and very much upon the 
 ground of their maintenance of this principle. Now, it should be 
 quite sufficient to prevent or neutralize this impression to show, 
 as we think can be done, 1st, That the principle is taught with suf- 
 ficient plainness in Scripture, and that, therefore, it ought to be 
 professed and applied to the regulation of ecclesiastical affairs. 2d, 
 That, viewed in itself, it is large, liberal, and comprehensive, such 
 as seems in no way unbecoming its Divine author, and in no way 
 unsuitable to the dignity of the church as a divine institution, giv- 
 ing to God His rightful place of supremacy, and to the church, as 
 the body of Christ, its rightful position of elevated simplicity and 
 purity. 3d, That, when contemplated in connection with the ends 
 of the church, it is in full accordance with everything suggested by 
 an enlightened and searching survey of the tendencies of human 
 nature, and the testimony of all past experience. And with respect 
 to the connection above referred to, on which the impression we 
 are combatting is chiefly based, it is surely plain that, in so far as 
 it exists de facto, this is owing, not to anything in the tendencies 
 of the principle itself or of its supporters, but to the conduct of the 
 men who, in defiance of this principle, would obtrude human in- 
 ventions into the government and worship of the church, or who 
 
 4 From Heart and Voice: Instrumental Music in Christian Worship Not Divinely 
 Authorized, (Belfast: Aitchison & Cleeland, late 19th century), p. 4. This ex- 
 ceedingly rare book can also be obtained (post paid) in bound photo-copy for- 
 mat from SWRB for $25. This book is an exegetical treasure which demolishes 
 what the Westminster Divines, together with the whole Puritan party (cf. Gi- 
 rardeau, Instrumental Music, pp. 137 ,138), called 'the badge of Popery,' i.e. 
 the innovation of introducing instrumental music into Christian worship. 
 s lbid., p. 6. 
 
 insist upon retaining them permanently after they have once got 
 admittance. The principle suggests no rites or ceremonies, no 
 schemes or arrangements; it is purely negative and prohibi- 
 tionary. Its supporters never devise innovations and press them 
 upon the church. The principle itself precludes this. It is the de- 
 niers of this principle, and they alone, who invent and obtrude in- 
 novations; and they are responsible for all the mischiefs that en- 
 sue from the discussions and contentions to which these things 
 have given rise. 6 
 
 Now we can continue to view the historical position that 
 the Christian church has taken regarding the regulative 
 principle (with special emphasis on instrumental music). 
 Concerning the Early church Dr. N. R. Needham has 
 written, 
 
 The Early church did not use instrumental music in its worship.... 
 They considered the practice as pagan or Jewish rather than Chris- 
 tian. Dr. Hughes Oliphant Old, in his work The Patristic Roots of 
 Reformed Worship says: "As is well known, the ancient church did 
 not admit the use of instrumental music in worship. It was looked 
 upon as a form of worship which like the sacrifices of the 
 Jerusalem temple prefigured the worship in spirit and truth...." 
 This concern for the distinctiveness of New Testament worship, 
 and for spirituality as its central feature, was typical of the early 
 Church fathers. In harmony with this, the situation in early 
 Church worship was one of "plain" or unaccompanied singing of 
 psalms.... The use of musical instruments was rejected as contrary 
 to the tradition of the Apostles — a feature of sensuous pagan or 
 Old Testament Jewish worship, but not of the spiritual Christian 
 worship. 7 
 
 Continuing our walk through history (and the instrument music 
 example) we can observe how and by whom this principle has 
 been greatly violated, 
 
 With reference to the time when organs were first introduced into 
 use in the Roman Catholic Church, let us hear Bingham: 8 "It is 
 now generally agreed among learned men that the use of organs 
 came into the church since the time of Thomas Aquinas, Anno 
 1250; for he, in his Summs, has these words: 'Our church does not 
 use musical instruments, as harps and psalteries, to praise God 
 withal, that she may not seem to Judaize."...Mr. Wharton also has 
 observed that Marinus Sanutus, who lived about the year 1290, 
 was the first who brought the use of wind-organs into churches, 
 whence he was surnamed Torcellus, which is the name for an organ 
 in the Italian tongue.... Let us pause a moment to notice the fact, 
 supported by a mass of incontrovertible evidence, that the Chris- 
 tian church did not employ instrumental music in its public wor- 
 ship for 1200 years after Christ.. ..It deserves serious considera- 
 tion, moreover, that notwithstanding the ever-accelerated drift to- 
 wards corruption in worship as well as in doctrine and govern- 
 ment, the Roman Catholic Church did not adopt this corrupt prac- 
 tice until about the middle of the thirteenth century... .When the 
 organ was introduced into its worship it encountered strong oppo- 
 sition, and made its way but slowly to general acceptance. These 
 assuredly are facts that should profoundly impress Protestant 
 churches. How can they adopt a practice which the Roman Church, 
 in the year 1200, had not admitted. ..Then came the Reformation; 
 and the question arises, How did the Reformers deal with instru- 
 mental music in the church?. ..Zwingle has already been quoted to 
 show instrumental music was one of the shadows of the old law 
 which has been realized in the gospel. He pronounces its employ- 
 ment in the present dispensation "wicked pervicacity." There is no 
 
 6 William Cunningham, The Reformers and the Theology of the Reformation, 
 (Edinburgh, Scotland: Banner of Truth, [1862] 1989), p. 35, 36. 
 7 Musical Instruments in Worship: Historical Survey" The Presbyterian, issue 
 32, May 1990, pp. 25, 26. Available from: 9 Church Road, Thombury, Bristol 
 BS12 1EJ, England 
 
 'Girardeau cites: Works, Vol. iii., p. 137, ff. 
 
doubt in regard to his views on the subject, which were adopted by 
 the Swiss Reformed churches. ..Calvin is very express in his con- 
 demnation of instrumental music in connection with the public 
 worship of the Christian church. ..In his homily on 1 Sam. xviii. 
 1-9, he delivers himself emphatically and solemnly upon the sub- 
 ject: "In Popery there was a ridiculous and unsuitable imitation [of 
 the Jews]. While they adorned their temples, and valued them- 
 selves as having made the worship of God more splendid and invit- 
 ing, they employed organs, and many other such ludicrous things, 
 by which the Word and worship of God are exceedingly profaned 
 (emphasis added — RB), the people being much more attached to 
 those rites than to the understanding of the divine Word..." What- 
 ever may be the practice in recent times of the churches of Hol- 
 land, the Synods of the Reformed Dutch Church, soon after the Re- 
 formation, pronounced very decidedly against the use of instru- 
 mental music in public worship. The National Synod at Middle- 
 burg, in 1581, declared against it, and the Synod of Holland and 
 Zealand, in 1594, adopted this strong resolution; 'That they would 
 endeavor to obtain of the magistrate the laying aside of organs, 
 and the singing with them in the churches...." The Provincial 
 Synod of Dort also inveighed severely against their use. ..The Rev. 
 Charles H. Spurgeon, ...upholds an apostolic simplicity of wor- 
 ship. The great congregation which is blessed with the privilege 
 of listening to his instructions has no organ "to assist" them in 
 singing... The non-prelatic churches, Independent and Presbyte- 
 rian, began their development on the American continent without 
 instrumental music. They followed the English Puritans and the 
 Scottish Church, which had adopted the principles of the Calvinis- 
 tic Reformed Church.. .It has thus been proved by an appeal to his- 
 torical facts, that the church, although lapsing more and more into 
 defection from the truth and into a corruption of apostolic prac- 
 tice, had no instrumental music for twelve hundred years; and that 
 the Calvinistic Reformed Church ejected it from its services as an 
 element of Popery, even the Church of England having come very 
 nigh to its extrusion from her worship. The historical argument, 
 therefore, combines with the scriptural and the confessional to 
 raise a solemn and powerful protest against its employment by the 
 Presbyterian Church. It is heresy in the sphere of worship. 9 
 
 Though our standard is unequivocally sola Scriptura, the histori- 
 cal argument illustrates how a practice which was a very late 
 comer to church practice, (not to mention instituted by the Pope 
 of Rome), has gained almost universal acceptance in our day of 
 declension. Without strict adherence to the regulative principal, 
 as historically exegeted and espoused by our Presbyterian and Pu- 
 ritan forefathers, the door to unscriptural innovation in worship 
 is endless. This principle in worship is the equivalent of God's 
 sovereignty in soteriology. That is, the "Christian" humanists 
 (Arminians) try to ascribe salvation to their own wills and not to 
 God's will as the Bible clearly proclaims (John 1:13, Romans 
 9). Similarly the Bible condemns human invention in worship as 
 will worship (Col 2:23), the only acceptable worship being that 
 which is mandated via God's own will as revealed in the scrip- 
 ture. Girardeau cites Calvin's commentary on the Psalms, pin- 
 pointing the error in this particular practice and also exposing the 
 source of many of the ecclesiastical abuses of worship that have 
 crept into the modern church, 
 
 'To sing the praises of God upon the harp and psaltery," says 
 Calvin, "unquestionably formed a part of the training of the law 
 and of the service of God under that dispensation of shadows and 
 figures; but they are not now to be used in public thanksgiving." 10 
 He says again: "With respect to the tabret, harp, and psaltery, we 
 have formerly observed, and will find it necessary afterwards to re- 
 
 9 John L. Girardeau, Instrumental Music in the Public Worship of the Church 
 (Havertown, PA.: New Covenant Publ. Society, [1888] 1983). pp. 158, 159, 
 161, 165, 170, 179. Again this book is available in bound photocopied format 
 (postpaid) from SWRB for $25. 
 '"Calvin on Ps. lxxi. 22. 
 
 peat the same remark, that the Levites, under the law, were justified 
 in making use of instrumental music in the worship of God; it hav- 
 ing been his will to train his people, while they were yet tender 
 and like children, by such rudiments until the coming of Christ. 
 But now, when the clear light of the gospel has dissipated the 
 shadows of the law and taught us that God is to be served in a sim- 
 pler form, it would be to act a foolish and mistaken part to imitate 
 that which the prophet enjoined only upon those of his own 
 time."" He further observes: "We are to remember that the wor- 
 ship of God was never understood to consist in such outward ser- 
 vices, which were only necessary to help forward a people as yet 
 weak and rude in knowledge in the spiritual worship of God. A dif- 
 ference is to be observed in this respect between his people under 
 the Old and under the New Testament; for now that Christ has ap- 
 peared, and the church has reached full age, it were only to bury the 
 light of the gospel should we introduce the shadows of a departed 
 dispensation. From this it appears that the Papists, as I shall have 
 occasion to show elsewhere, in employing instrumental music 
 cannot be said so much to imitate the practice of God's ancient 
 people as to ape it in a senseless and absurd manner, exhibiting a 
 silly delight in that worship of the Old Testament which was figu- 
 rative and terminated with the gospel." 12 
 
 Once again citing a lengthy section from Girardeau, (which ends 
 the first chapter of his Instrumental Music in Public Worship, 
 the "General Arguments from Scripture"), we read, 
 
 The principal (the regulative principle, scripturally proved in the 
 preceeding 22 pages of this highly recommended book— RB) that 
 has been emphasized is in direct opposition to that maintained by 
 Romanists and Prelatists, and I regret to say by lax Presbyterians, 
 that what is not forbidden in the Scriptures is permitted. The 
 Church of England, in her twentieth article, concedes to the church 
 "a power to decree rites and ceremonies," with this limitation 
 alone upon its exercise, "that it is not lawful for the church to or- 
 dain anything that is contrary to God's written word." The princi- 
 ple of the discretionary power of the church in regard to things not 
 commanded by Christ in his Word, was the chief fountain from 
 which flowed the gradually increasing tide of corruptions that 
 swept the Latin church into apostasy from the gospel of God's 
 grace. And as surely as causes produce their appropriate effects, 
 and history repeats itself in obedience to that law, any Protestant 
 church which embodies that principle in its creed is destined, 
 sooner or later, to experience a similar fate. The same, too, may be 
 affirmed of a church which formally rejects it and practically con- 
 forms to it. The reason is plain. The only bridle that checks the 
 degenerating tendency of the church — a tendency manifested in all 
 ages — is the Word of God: for the Spirit of grace Himself ordinar- 
 ily operates only in connection with that Word. If this restraint be 
 discarded, the downward lapse is sure. The words of the great the- 
 ologian, John Owen — and the British Isles have produced no 
 greater — are solemn and deserve to be seriously pondered: "The 
 principle that the church hath power to institute any thing or cer- 
 emony belonging to the worship of God. either as to matter or 
 manner, beyond the observance of such circumstances as necessar- 
 ily attend such ordinances as Christ Himself hath instituted, lies at 
 the bottom of all the horrible superstition and idolatry, of all the 
 confusion, blood, persecution, and wars, that have for so long a 
 season spread themselves over the face of the Christian world (all 
 emphases added)." 
 
 In view of such considerations as these, confirmed, as they are, by 
 the facts of all past history, it is easy to see how irrelevant and 
 baseless is the taunt flung by high churchmen, ritualists and lati- 
 tudinarians of every stripe against the maintainers of the opposite 
 principle, that they are narrow-minded bigots who take delight in 
 insisting upon trivial details. The truth is exactly the other way. 
 
 "Calvin on Ps. lxxxi. 3. 
 
 12 Calvin on Ps. xcii. 1. All Calvin cited in Girardeau, Instrumental Music, pp. 
 63.64. 
 
Third, in conjunction with all this, it is clear that many of 
 the most abominable innovations in worship were intro- 
 duced by Rome. The cavil that the Reformers were 
 merely reacting to Rome per se, in upholding the regu- 
 lative principle, is simplistic at best. It is admitted that the 
 earlier Reformers were reacting, but righteously reacting 
 against Rome's false and Judaizing hermeneutic. This 
 hermeneutic, drawing from the shadows, figures and 
 types of the abolished ceremony of the Old Testament 
 (Heb. 7-10), justified not only musical instruments in 
 public worship, but also the mass (a false sacrifice), a 
 false priesthood, and any number of other detestable 
 practices. Moreover, it implies that the work of Christ in 
 fulfillment of these shadows and types is not satisfactory 
 or complete. Rome's "harlot hermeneutic," being as it 
 is, radically opposed to sola Scriptura — the great cry of 
 the Reformers and the Reformation — necessitates an 
 unbiblical deviation in worship. This is not surprising. 
 What is surprising is that some of the Romanist innova- 
 tions in worship (such as instrumental music in public 
 worship) are now being practiced by denominations that 
 profess to hold to the Reformed faith, Confessions and 
 hermeneutic. 
 
 In conclusion I will simply state that any Reconstruction 
 of the Church must begin with a thorough understand- 
 ing (and the subsequent practice) of the regulative prin- 
 ciple. To deviate here is to open the floodgates of hu- 
 manistic innovation in worship, condoning worship di- 
 vised by a false hermeneutic and therefore the will of 
 man — Arminianism in worship in short. This is the 
 seedbed of idolatry and a sure route to a shipwrecked 
 church. John Knox's battle to reform Scotland and his 
 call for purity of worship is most instructive here. Knox 
 states, 
 
 The matter is not of so small importance, as some suppose. The 
 question is, whether God or man ought to be obeyed in matters of 
 religion? In mouth, all do confess that only God is worthy of 
 sovereignty. But after many — by the instigation of the devil, and 
 by the presumptuous arrogance of carnal wisdom and worldly pol- 
 icy — have defaced God's holy ordinance, men fear not to follow 
 what laws and common consent (mother of all mischief) have 
 established and commanded. But thus continually I can do nothing 
 but hold, and affirm all things polluted, yea, execrable and ac- 
 cursed, which God by his Word has not sanctified in his religion. 
 God grant you his Holy Spirit rightly to judge. 14 
 
 Will-worship has proved disastrous in the past, thus we 
 must heed the warnings of history, a history also filled 
 with testimony to the clear Biblically based hermeneutic 
 of our Presbyterian and Puritan forefathers — proclaim- 
 ing the sovereignty of God in worship and over every 
 area of life! 
 
 CHRISTIAN RECONSTRUCTION TODAY 
 
 Issue M6-17 Mar. June.. 1991. 
 WRITE SWRB FOR A COMPLIMENTARY COPY OF OUR LARGE CATALOGUE 
 
 OF DISCOUNTED REFORMED BOOKS, TAPES, VIDEOS AND TRACTS. 
 
 STILL WATERS REVIVAL BOOKS 4710-37A Ave. Edmonton, AB Canada T6L 3T5 
 Written a C 1991 Reg Barrow. Permission granted to reprint If proper credits died. 
 
 The principle upon which this cheap ridicule is cast is simple, 
 broad, majestic. It affirms only the things that God has com- 
 manded, the institutions and ordinances that he has prescribed, and 
 besides this, discharges only a negative office which sweeps away 
 every trifling invention of man's meretricious fancy. It is not the 
 supporters of this principle, but their opponents, who delight in 
 insisting upon crossings, genuflexions and bowings to the east, 
 upon vestments, altars and candles, upon organs and cornets, and 
 "the dear antiphonies that so bewitch their prelates and their chap- 
 ters with the goodly echo they make;" in fine, upon all that finical 
 trumpery which, inherited from the woman clothed in scarlet, 
 marks the trend backward to the Rubicon and the seven-hilled mart 
 of souls. 
 
 But whatever others may think or do, Presbyterians cannot forsake 
 this principle without the guilt of defection from their own vener- 
 able standards and from the testimonies sealed by the blood of 
 their fathers. Among the principles that the Reformers extracted 
 from the rubbish of corruption and held up to the light again, none 
 were more comprehensive, far-reaching and profoundly reforming 
 than this. It struck at the root of every false doctrine and practice, 
 and demanded the restoration of the true. Germany has been in- 
 finitely the worse because of Luther's failure to apply it to the full. 
 Calvin enforced it more fully. The great French Protestant Church, 
 with the exception of retaining a liturgical relic of popery, gave it 
 a grand application, and France suffered an irreparable loss when 
 she dragooned almost out of existence the body that maintained it. 
 John Knox stamped it upon the heart of the Scottish Church, and it 
 constituted the glory of the English Puritans. Alas! that it is pass- 
 ing into decadence in the Presbyterian churches of England, Scot- 
 land and America. What remains but that those who still see it, and 
 cling to it as to something dearer than life itself, should continue 
 to utter, however feebly, however inoperatively, their unchanging 
 testimony to its truth? It is the acropolis of the church's liberties, 
 the palladium of her purity. That gone, nothing will be left to 
 hope, but to strain its gaze towards the dawn of the millennial day. 
 Then — we are entitled to expect — a more thorough-going and glo- 
 rious reformation will be effected than any that has blessed the 
 church and the world since the magnificent propagation of Chris- 
 tianity by the labors of the inspired apostles themselves. 13 
 
 So as not to leave myself open to the objection that little 
 exegetical proof has been cited in this short newsletter 
 format, I offer the following three considerations. 
 
 First, it would be ridiculous to think that all (or even a 
 slight percentage) of the testimonies herein adduced, in 
 favor of the regulative principle, were reached on a basis 
 other than intense scriptural exegesis. A close inspection 
 of the sources cited in the footnotes will amply testify of 
 the careful and precise exegetical work that has been 
 done in this area. 
 
 Second, the historical testimony should be recognized as 
 coming from those who have held the highest regard for 
 scripture. Many of the men holding to this position put 
 their lives on the line over Scripture, while those oppos- 
 ing them often tried to mute their testimony with perse- 
 cution and even death. Furthermore, this Presbyte- 
 rian/Puritan testimony for the regulative principle (and 
 against the use of musical instruments in public worship) 
 makes up the most totally unanimous historical witness I 
 have come across in any contested area of theology. At 
 least equal in clearness to that of the sovereignty of God 
 in salvation — this being the sovereignty of God in wor- 
 ship. 
 
 'Girardeau, Instrumental Music, pp. 23-26. 
 
 l4 Knox, Works Vl:14 cited in John Knox. True and False Worship (Presbyterian 
 Heritage Publications, rpnt. 1988), p. x. 
 
PSALM SINGING IN 
 SCRIPTURE & HISTORY \ 
 
 The reading of the Scriptures with godly fear; the sound preaching, and conscionable bearing of the word, 
 in obedience unto God, with understanding, faith, and reverence; singing of psalms with grace in the heart; 
 as also the due administration and worthy receiving of the sacraments instituted by Christ; are all parts of 
 the ordinary religious worship of God.. (Westminster Confession of Faith 21:5, 1647, emphasis added). 
 
 It is the duty of Christians to praise God publickly, by the singing of psalms together in the congregation, 
 and also privately in the family. (The Directory for the Publick Worship of God; Agreed Upon by the Assem- 
 bly of Divines at Westminster... as a Part of the Covenanted Uniformity in Religion... with an Act of the 
 General Assembly, and Act of Parliament, Both in Anno 1645 Approving & Establishing the Said Directory). 
 
 The duties required in the second commandment are, the receiving, observing, and keeping pure and en- 
 tire, all sucb religious worship and ordinances as God bath instituted in bis word., also ibe disapproving, de- 
 testing, opposing, all false worship; and, according to each one's place and calling, removing it, and all mon- 
 uments of idolatry. (Westminster Larger Catechism, partial answer to Question 108, 1648). 
 
 The sins forbidden in the second commandment are, all devising, counselling, commanding, using, and 
 any wise approving, any religious worship not instituted of God himself; tolerating a false religion... all su- 
 perstitious devices, corrupting tbe worship of God, adding to it, or taking from it, whether invented and 
 taken up of ourselves, or received by tradition from others, though under tbe title of antiquity, custom, de- 
 votion, good intent, or any other pretence whatsoever... all neglect, contempt, hindering, and opposing tbe 
 worship and ordinances wbicb God bath appointed (Westminster Larger Cat., part answer to Q. 109, 1648). 
 
 Tbe reasons annexed to tbe second commandment, tbe more to enforce it... are besides God's 
 sovereignty over us, and propriety in us, bis fervent zeal for bis own worship, and bis revengeful indigna- 
 tion against all false worship, as being a spiritual whoredom; accounting tbe breakers of this command- 
 ment sucb as bate bim, and threatening to punish tbem unto divers generations; and esteeming tbe ob- 
 servers of it sucb as love bim and keep bis commandments, and promising mercy to tbem unto many 
 generations. (Westminster Larger Catechism, partial answer to Question 110, 1648). 
 
 Let tbe word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms 
 and hymns and spiritual songs, singing with grace in your hearts to tbe Lord (CoL 3:16, emphases added). 
 
 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart 
 to tbe Lord. (Eph. 5:19, KJV, emphases added). 
 
 This newsletter will be concerned with establishing that the only le- 
 gitimate historical, confessional and most importantly, Biblical 
 means of addressing God in public worship- song is via the Psalms. 1 1 
 will grant at the outset that this is a tall order for one short newslet- 
 ter. But if all I accomplish here is to encourage some to delve further 
 into this important issue, a measure of success will have already been 
 attained. Having observed that much of the Reformed community is 
 not even acquainted with their own heritage of exclusive Psalmody, 
 much less the unassailable exegetical strength of this position, I 
 
 1 . I am assuming throughout this newsletter that the reader is acquainted with the 
 Presbyterian-Reformed-Covenanter-Puritan understanding of the regulative principle of 
 worship. If you are not familiar with this Biblically controlling principle of worship 
 (also called the Scriptural law of worship), which is simply the logical outgrowth of 
 the Reformation pnnciple of sola Scriptura, it was dealt with in the previous issue of 
 Christian Reconstruction Today. #15-16. entitled "Worship." For more extensive 
 treatment of the regulative principle see Greg Price's The Regulative Principle of Wor- 
 ship in the NT and OT (available from SWRB on video, cassette and forthcoming as a 
 bound photocopy). John McNaugher's The Psalms In Worship (SWRB, [1907] 1992). 
 Kevin Reed's Biblical Worship (Presbyterian Heritage Publications, 1995), Carl 
 Bogue's Scriptural Worship (Blue Banner Books, 1993), George Gillespie's A Dispute 
 Against English Popish Ceremonies (Naphlali Press, [1637] 1993), "A Vindication of 
 the Doctrine that the Sacrifice of the Mass is Idolatry," in Selected Writings of John 
 Knox (Presbyterian Heritage Publications, 11550) 1995), G.I. Williamson's Scriptural 
 Regulative Principle of Worship and his Instrumental Music in the Worship of Cod 
 (SWRB bound photocopies. 1995), The Auchensaugh Renovation of the National 
 and Solemn League and Covenant (SWRB rare bound photocopy, [17121 1995). and 
 W.J McKnight's Concerning Close Communion (SWRB rare bound photocopy, 
 reprinted 1995). As we will see at the conclusion of this newsletter, the last book men- 
 tioned maintains that the violation of the regulative principle (i.e. the second com- 
 mandment), by the use of man-made, uninspired compositions in public worship-song, 
 is a sin which should result in the offender being barred from the Lord's table — in all 
 churches which faithfully uphold Scriptural worship and the Westminster standards. 
 
 hope that this encouragement to search the Scriptures and heed the 
 wisdom of our forefathers will not fall upon deaf ears. For great stress 
 is laid upon the importance of discussions concerning worship 
 throughout the works of all the major Reformers. John Calvin's re- 
 ply to the Romanist Sadoleto, in 1539, is a case in point, when he 
 writes, "I have no difficulty in conceding to you that there is nothing 
 more dangerous to our salvation than a twisted and perverse worship 
 of God." 2 And John Knox, forceful as usual, sets forth the end of all 
 those who love the lie of man-made worship, when he states that for 
 the "avoiding of idolatry you may perchance be compelled to leave 
 your native country and realm; but obeyers of idolatry, without end, 
 shall be compelled, body and soul, to bum in hell." 3 These discus- 
 sions were for the Reformers, and are for us, much more than just aca- 
 demic wrangling; in them are contained the very issues of eternal life 
 and death. The Lord, in Scripture, constantly warns against man- 
 made devices in worship, and His most severe judgments are brought 
 upon individuals and nations for sins which involve the very princi- 
 ples herein discussed (cf. Rev. 21:8, 2 Chr. 24:18, Gal. 5:19-21). On 
 the other hand Psalm singing is one of the great joys of the Chris- 
 tian life. Returning the praises of God to the Almighty in a manner 
 
 2. Cited in Carlos Eire, War Against the Idols: The Reformation of Worship from 
 Erasmus to Calvin (Cambridge University Press. 1990). p. 199. footnote 18. 
 
 3. Godly Letter of Warning, cited in Kevin Reed. John Knox the Forgotten Re- 
 former: Studies in the Theology of the Scottish Reformer (Presbyterian Heritage Publica- 
 tions, forthcoming), pp. 86-87 
 
which He has instituted (and with which He is pleased) can and has 
 lead to great blessing upon all those who practice it. 
 
 The Historical Testimony 
 The historical testimony reveals to us a most intriguing picture." In 
 it our Lord shows us that at the times in which He has been pleased to 
 visit this Earth with great light, He also has given His human light- 
 bearers the grace to practice exclusive Psalmody in public worship. 
 In fact this testimony is so clear that it is rarely contested and is 
 often readily conceded even by those opposed to exclusive 
 Psalmody. Gary Crampton, in a recent article, is one example of this 
 when he stated that "there is little question that through the centuries 
 of church history exclusive Psalmody has been heavily endorsed by 
 those within the Reformed community." 5 
 
 The Early Church 
 Concerning the early Church, Bushell notes that, "The introduction 
 of uninspired hymns into the worship of the Church was a gradual 
 process, and it was not until the fourth century that the practice be- 
 came widespread." 6 G.I. Williamson further points out that a "second 
 noteworthy fact is that when uninspired hymns first made their ap- 
 pearance, it was not among the orthodox Churches but rather the 
 heretical groups... If the Church from the beginning had received au- 
 thority from the Apostles to make and use uninspired hymns, it 
 would be expected that it would have done so. But it did not. Rather it 
 was among those who departed from the faith that they first ap- 
 peared." 7 This historical testimony raises a number of interesting 
 questions for those who claim to adhere to the regulative principle of 
 worship and yet maintain the use of uninspired hymns in public wor- 
 ship. First, if the Psalter had been insufficient, why was there no 
 command to produce new songs for worship, only commands to sing 
 that which was already in existencel Second, if a new manual of 
 praise was necessary, why was it that the Apostles did not write any 
 new songs under the inspiration of the Holy Spirit? Third, why is it 
 that we do not find even one "hymn" fragment among all the early 
 church writings that have survived to this day. Moreover, there is 
 not even one mention of the use of uninspired "hymns" among 
 orthodox Christians until they began to be written in reply to the 
 heretical "hymns," which had not surfaced until late in the second 
 century? 8 Fourth, why was there still strong opposition to the intro- 
 duction of uninspired hymns well into the fifth century? The Synod 
 of Laodicea (A.D. 343) and the Council of Chalcedon (A.D. 451) 
 both opposed the introduction of uninspired "hymns." In addition to 
 this Bushell states that "as late as the ninth century we find appeals 
 to the earlier Councils in support of a pure psalmody." 9 
 
 The Protestant Reformation 
 As we reach the Protestant Reformation of the sixteenth century we 
 find that "the same clericalism which denied the Bible to the com- 
 mon people eventually denied them the Psalter as well and replaced 
 congregational singing with choral productions in a tongue un- 
 known to the vast majority of the worshippers." 10 As the Reforma- 
 tion progressed we encounter an almost complete return to exclusive 
 Psalmody (excluding the Lutherans, who had not extended the princi- 
 ple of sola Scriptura to their worship). Bushell states, 
 
 The Scottish Reformer John Knox not surprisingly followed Calvin in this 
 matter, and the Reformed Church as a whole followed their lead. "This 
 meant that at a stroke the Reformed Church cut itself loose from the entire 
 
 4. For those, who. in extreme overreaction to Popery, have adopted the Anabap- 
 tistic notion of authority, and thus rejected the uninspired historical testimony of the 
 true Church outright, (as if the Scripture was recognized in a vacuum), we submit the 
 following rejoinder, "Nor otherwise can a Christian know the time or place of his birth, 
 or the persons whom God commands him to honor as his father and mother, than by 
 uninspired testimony, and the same is true of his covenant obligation, if baptized in in- 
 fancy. Against all who ignorantly or recklessly reject or oppose history as a bond of 
 fellowship, in the family, in the state, but especially in the church, we thus enter our 
 solemn and uncompromising protest" (Reformed Presbytery, Act, Declaration, and Tes- 
 timony, for the Whole of Covenanted Reformation (SWRB rare bound photocopy 
 [1761, 18761 1994). p. 178. 
 
 5. "Psalms, Hymns & Spiritual Songs" Counsel of Chalcedon, May 1991. p. 9. 
 
 6. Michael Bushell. The Songs of Zion (Pittsburgh, PA: Crown and Covenant 
 Publ., 1980), p. 122. 
 
 7. G. I. Williamson. The Singing of Psalms in the Worship of God (SWRB, 
 bound photocopy, 1994). pp. 16-17. 
 
 8. The first use of uninspired "hymns" was found among a heretical group called 
 the Bardessanes. Cf. Williamson, Singing of Psalms, p. 16. 
 
 9. Bushell, Songs of Zion, p. 125. 
 
 10. Ibid., p. 130. 
 
 mass of Latin hymns and from the use of hymnody in general, and adopted 
 the Psalms of the Old Testament as the sole medium of Church praise."" 
 Hence forth to be a Calvinist was to be a Psalm-singer. For some two and a 
 half centuries the Reformed churches as a rule sang nothing but the Psalms 
 in worship.... The metrical Psalter was born in Geneva where il was nurtured 
 and cherished by all who embraced the principles of Calvinism. 12 
 
 Furthermore, the importance that Calvin placed on Psalm singing 
 can be seen in the following account, 
 
 When Calvin and Farel were banished from Geneva (April 23, 1538) for re- 
 fusal to submit to the liturgical practices which the Council had taken over 
 from Bem, they appealed their case to the Synod which met at Zurich on 
 April 29, 1538. At that time they presented a paper drawn up by Calvin con- 
 taining 14 articles specifying the terms upon which they were willing to re- 
 turn to Geneva. They admitted that they had been too rigid and were willing 
 to concede a number of the disputed practices... But on several other points 
 they stood firm. They insisted on... the more frequent administration of the 
 Lord's Supper... and the institution of the singing of Psalms as a part of public 
 worship (emphasis added). 13 
 
 This was an extremely bold stand for truth, and, as we know, Calvin 
 returned to Geneva, and Psalm singing commenced. As he matured, 
 Calvin insisted on, and instituted, the practice of the exclusive 
 (acappella) singing of Psalms in Geneva's public worship." Another 
 interesting historical note concerning the development (and 
 strength) of Calvin's arguments against uninspired hymns is placed 
 in context by the following conclusion reached by Bushell, 
 
 Calvin knew, as well as we ought to know, that in the last analysis a "counsel 
 of prudence" and a "case of conscience" amount to the same thing. In wor- 
 ship-song, as in other things, God deserves the best that we have to offer. No 
 pious man can in clear conscience offer up one sacrifice of praise to God 
 when prudence dictates that another would be better. Calvin says as much in 
 the passage which we just quoted. How one can read Calvin's conclusion 
 that "no one can sing things worthy of God, unless he has received them 
 from God Himself and yet conclude that "he had no scruples of conscience 
 against the use of human songs" is quite beyond our comprehension. These 
 sentiments, which Calvin borrows from Augustine (on Psalm 31, sermon 1) 
 and takes as his own, are at the very heart of all arguments against the use of 
 uninspired hymns in the religious worship of God. Calvin's own practice, his 
 insistence on the inspired superiority of the Psalms, and his defense of the 
 Regulative Principle, all point toward the unavoidable conclusion that Calvin 
 limited himself to the Psalms... because he thought it would have been wrong 
 to do otherwise. The Reformed Church as a whole followed him in this belief 
 and clung to it tenaciously for over two centuries. Modem Presbyterian wor- 
 ship practice has no claim to Calvin's name at this juncture. Calvin would 
 have wept bitterly to behold the songs sung today in those churches which 
 claim to have followed in his footsteps... the fact remains that in practice the 
 Genevan Reformer was as strict a Psalm-singer as ever there was. 13 
 
 The "Signature of Puritanism" 
 
 Psalm singing has been called the "signature of Puritanism." 16 'The 
 English Puritans, being Calvinists and not Lutherans, held to the 
 view that the only proper worship-song was that provided by God 
 once and for all in the Book of Psalms... (t)his was Calvin's convic- 
 tion, and a metrical Psalm before and after the sermon was the usual 
 practice at Geneva." 17 "[0]ur Calvinistic heritage, then, is a Psalm- 
 singing heritage, and our Reformed churches, to the extent that they 
 have chosen to forsake that heritage, are no longer Calvinistic in 
 their patterns of worship. 18 
 
 The Westminster Confession of Faith 
 
 A Survey of English and Scottish Psalmody would not be complete without a 
 reference to the work of the Westminster Assembly. Since the Westminster 
 standards still have creedal authority in some of the smaller Presbyterian 
 bodies which, however, are no longer committed to exclusive Psalmody, it is 
 worth pointing out here that the Westminster Divines sanctioned nothing but 
 the use of Psalms in the religious worship of God (emphasis added). 19 
 
 1 1 . Bushell cites Millar Patrick, Four Centuries of Scottish Psalmody (London, 
 1949), p. 9, in Songs of Zion, p. 131. 
 
 12. Bushell, Songs, p. 131, 132. 
 
 13. Ibid., p. 134. 
 
 14. Ibid., p. 140. 
 
 15. Ibid., p. 141. Calvin allowed "a few Biblical songs" (Bushell) to be sung in 
 his youth. However, this is a far cry from requiring uninspired "hymnody," and. as he 
 grew in grace, he insisted upon die practice of exclusive Psalmody! 
 
 16. Ibid., p. 144. 
 
 17. Ibid., p. 145. 
 
 18. Ibid., p. 136. 
 
 19. Ibid., p. 147. For more proof that the Westminster Assembly gave positive 
 sanction to exclusive Psalmody see "Notices Regarding the Metrical Versions of the 
 Psalms Received by the Church of Scotland" in The Letters and Journals of Robert 
 Bailie (SWRB rare bound photocopy, reprinted 1994), volume 3, pp. 525-556. Keep 
 in mind that the Westminster Divines were required to send all their work to parliament 
 for approval, and that besides die fact dial there were no discussions of man-made 
 hymns ever recorded of this august body, much was recorded concerning which Psalter 
 
It is at this point that major contradictions appear for those attempt- 
 ing to uphold the Westminster Confession along with the use of 
 uninspired "hymns" in worship. The writers of the Confession were 
 well aware of the fact that the regulative principle of Scriptural wor- 
 ship demands divine institution for all elements in the public wor- 
 ship service. Thus, to suppose that the writers of the Confession 
 would sanction that which they could not find divine institution in 
 scripture for and also did not include in the Confession under this 
 section, belies a misunderstanding of the regulative principle itself. 
 It imports the Lutheran idea that that which is not forbidden is per- 
 missible in public worship, rather than the Calvinistic conviction 
 that that which is instituted or prescribed by Scripture is required. 
 This is a common error today, even among Presbyterians — who, of 
 all people, should know better. In fact, according to all the written 
 records, the idea that uninspired "hymns" were suitable worship- 
 songs was not even discussed at the Westminster Assembly, "the 
 only disputes of any magnitude being over the practice of 'lining 
 out' the Psalms and over whether to use the Psalter version of Rous 
 or the 'Metaphrase' of Barton." 20 Thus, it can be unequivocally stated 
 that one is of necessity in violation of both the spirit and letter of 
 the Westminster Confession of Faith outside of the practice of exclu- 
 sive Psalmody (regarding public worship-song). 
 
 Bushell summarizes our survey of Reformed thought, 
 
 It is remarkable that, in spite of the absence of any creedal constraints and in 
 spite of the influence that must have been exerted on the Reformed Church 
 by other communions where uninspired hymns flourished, the practice of 
 exclusive Psalmody in the Reformed and Presbyterian churches was so uni- 
 form for two centuries after the Reformation that there exists today no undis- 
 puted evidence of ecclesiastically sanctioned hymnody in their services of 
 worship during that period. 21 
 
 Now, it readily can be seen, even in this short historical overview, 
 why those with even a cursory knowledge of Reformed history con- 
 cede the historical argument to the exclusive Psalm singers. 
 
 Sola Scriptura in Worship 
 
 Since Scripture, and not history (as helpful as it is), must be our final 
 authority, it is to the Scripture we will go. Some positions against 
 exclusive Psalmody can be dismissed at the outset. First, unless one 
 is ready to institute the use of literal altars, incense, etc. in public 
 worship, the highly symbolic and figurative nature of the book of 
 Revelation can be no safe guide for worship (here and now). 22 Sec- 
 ond, it should be noted that most (if not all) arguments against ex- 
 clusive Psalmody are of a negative nature. These anti-Psalm argu- 
 ments could possibly prove that the Psalm singer's position is in- 
 correct, but for those holding to the regulative principle, you cannot 
 prove the positive institution of uninspired hymns by a negative ar- 
 gument against exclusive Psalmody. I have personally requested 
 proof for the Biblical institution of uninspired hymns from one 
 prominent minister who says that he upholds the regulative princi- 
 ple (but still uses uninspired man-made compositions for public wor- 
 ship-song), and have yet to receive any answer. Can you provide this 
 proof? This is really the crux of the matter for those espousing unin- 
 spired hymns: Where is the Biblical institution for uninspired songs 
 in public (New Testament) worship? Williamson is to the point con- 
 cerning this insurmountable obstacle faced by those promoting such 
 an innovation (i.e. modern "hymn" singers): 
 
 It is of no small importance that textual proof has never been demonstrated 
 for the use of uninspired songs in worship. No one has yet found even a sin- 
 gle scripture text to prove that God commands His Church to sing anything 
 other than the psalms of the Bible in worship. And it is not because men have 
 not searched diligently! A few years ago a Committee of the Orthodox Pres- 
 
 would be presented to parliament. Much work was also done in producing a suitable 
 version. Given the Westminster divines covenanted goal of uniformity in worship, and 
 their strict adherence to the regulative principle (as demonstrated by the citations from 
 the Larger Catechism above), it is astounding indeed thai there are those in our day 
 that claim to hold to the Westminster standards who even question mis point. 
 
 20. Ibid., p. 147. 
 
 21. Ibid., p. 172. 
 
 22. One could even do away with marriage trying to use heaven as a guide for 
 that which takes place here and now on earth (see Luke 20:35). Clearly the argument 
 that runs to the book of Revelation for support of worship practices, by trying to 
 transfer what is clearly symbolic and typical into mat which is literal, proves too much, 
 and if applied consistently would (and has) led to many ridiculous extremes — not the 
 least of which is Roman Catholic idolatry. Cf. James Glasgow, Heart and Voice: In- 
 strumental Music in Christian Worship Not Divinely Authorized, (Belfast, late nine- 
 leenth century, SWRB rare bound photocopy), for a refutation of this error. 
 
 byterian Church made such a search. This Committee had a majority in 
 favour of the use of uninspired hymns in worship. And yet, after an exhaus- 
 tive search through scripture requiring a number of years to complete, such 
 proof could not be found. The Committee Chairman admitted that it is 
 'impossible to prove that uninspired songs are authorized in scripture.' He 
 even said that 'to demand such proof before one can in good conscience 
 sing uninspired songs is to demand the impossible!' (The Presbyterian 
 Guardian, Vol. 17, p. 73). This is a grave admission. But it is no more than 
 the facts require. For the bare truth is that no one has found so much as a 
 single text of scripture commanding the use of uninspired songs in divine 
 worship. And remember, we are not to worship God in any other way not 
 commanded in His word.' 23 
 
 At this point those promoting uninspired songs in worship are 
 probably protesting that I have forgotten about Ephesians 5:19 and 
 Colossians 3:16, but such is not the case. Having come out of a 
 "hymn-singing" tradition, these very scriptures comprised a major 
 part of my initial protest against the position which I now hold. So 
 let's take a look at them. Williamson is most instructive here, 
 
 The proper interpretation of scripture terms requires that we discover, not 
 what we mean by these terms when we use them today, but what the inspired 
 writer meant when he used them. And it is one of the oddities of biblical in- 
 terpretation that this rule is commonly observed with reference to the term 
 'psalms', and commonly disregarded with respect to the terms 'hymns' and 
 'songs'. For the fact is that all three of these terms are used in the Bible to 
 designate various selections contained in the Old Testament Psalter. In the 
 Greek version of the Old Testament familiar to the Ephesians and Colossians 
 the entire Psalter is entitled 'Psalms'. In sixty-seven of the titles within the 
 book the word psalm' is used. However, in six titles the word 'hymn' is 
 used, rather than 'psalm', and in thirty-five the word 'song' appears. Even 
 more important twelve titles use both 'psalm' and 'song', and two have 
 'psalm' and 'hymn'. Psalm seventy-six is designated 'psalm, hymn and 
 song'. And at the end of the first seventy two psalms we read that 'the hymns 
 of David the son of Jesse are ended'. (Ps. 72:20.) In other words, there is no 
 more reason to think that the Apostle referred to psalms when he said 
 'psalms', than when he said 'hymns' and 'songs', for the simple reason that 
 all three were biblical terms for psalms in the book of psalms itself. We are 
 in the habit of using the terms 'hymns' and 'songs' for those compositions 
 that are not psalms. But Paul and the Christians at Ephesus and Colossae used 
 these terms as the Bible itself uses them, namely, as titles for the various 
 psalms in the Old Testament Psalter. To us it may seem strange, or even un- 
 necessary, that the Holy Spirit would use a variety of titles to describe His in- 
 spired compositions. But the fact is that He did so. Just as the Holy Spirit 
 speaks of His 'commandments and his statutes and his judgments' (Deut.. 
 30:16, etc.), and of 'miracles and wonders and signs' (Acts 2:22), so He 
 speaks of His 'psalms, hymns and songs'. As commandments, statutes and 
 judgments are all divine laws in the language of scripture; as miracles and 
 wonders and signs are all supernatural works of God in the language of 
 scripture; so psalms, hymns and songs are the inspired compositions of the 
 Psalter, in the language of scripture itself... The New Testament evidence 
 sustains this conclusion. On the night of the Last Supper Jesus and His disci- 
 ples sang 'an hymn' (Matt. 26:30). Bible expositors admit that this was 'the 
 second part of the Hallel Psalms (115-118)" which was always sung at the 
 Passover. (New Bible Commentary, p. 835.) Matthew called this psalm a 
 'hymn' because a psalm is a hymn in the terminology of the Bible. To the 
 same effect is the Old Testament quotation in Hebrews 2:12, in which the 
 Greek word 'hymn' is quoted from Psalm 22:22. In this quotation from an 
 Old Testament psalm, the word 'hymn' is used to denote the singing of 
 psalms because the Old Testament makes no distinction between the two. But 
 if Scripture itself says that psalms are hymns, and that hymns are psalms, 
 why should we make any distinction between them? If we grant that the 
 Apostle used biblical language in a biblical sense there is no more reason to 
 think that he spoke of uninspired hymns in these texts (Col. 3:16, Eph. 5:19) 
 than to think that he spoke of uninspired psalms, because hymns are inspired 
 psalms in the holy scriptures. 24 
 
 Furthermore, to reject Mr. Williamson's explanation regarding these 
 verses leads to some major problems. We have already observed that 
 no evidence exists that any uninspired "hymns" existed during the 
 period when these verses were written. Only the inspired Psalms (i.e. 
 psalms, hymns and spiritual songs) were in use as public worship- 
 songs at that time, and no Biblical command is found anywhere to 
 produce additional songs beyond those already contained in the ex- 
 isting book of divine praise — the Psalms. Is the regulative principle 
 then in error? We think not. Why then were no new songs produced 
 by the early church if these verses were understood to call for them? 
 The Apostles themselves did not produce any such songs, either in- 
 spired or uninspired — not even one that we know of. This helps 
 demonstrate that they did not interpret these verses as modern 
 "hymn-singers" do. Moreover, to approach these verses by import- 
 ing a modern meaning into the words "hymns and spiritual songs, 
 
 23 Williamson, Singing of Psalms, p. 18. 
 24. Williamson. Singing of Psalms, pp. 10, 11 
 
not only rests on very shaky ground — leaving much room for doubt 
 and in no way fulfilling the requirements of the regulative principle 
 for clear Biblical warrant in worship practices — but would also de- 
 stroy the basis for Grammatico-Historical interpretation of Scrip- 
 ture." Therefore, we can see that Eph. 5:19 and Col. 3:16 cannot 
 possibly mean what those opposing the position of exclusive 
 Psalmody say they mean, because their interpretation does not fit 
 any of the existing Biblical (or historical) data — while the Psalm 
 singers interpretation fits perfectly] 
 
 Finally and probably most importantly, Bushell has dug down to the 
 root of the problem in the matter of human innovation in worship, 
 
 Arrogance, pride and self-assertion are at the very heart of all attempts to 
 find a musical replacement for the Psalter. William Romaine makes some 
 very pointed comments in this connection, to which advocates of uninspired 
 song in worship would do well to listen: "1 want a name for that man who 
 should pretend that he could make better hymns than the Holy Ghost. His 
 collection is large enough: it wants no addition. It is perfect, as its author, and 
 not capable of any improvement. Why in such a case would any man in the 
 world take it into his head to write hymns for the use of the Church? It is just 
 the same as if he was to write a new Bible, not only better than the old, but so 
 much better, that the old may be thrown aside. What a blasphemous attempt! 
 And yet our hymn-mongers, inadvertently, I hope, have come very near to 
 this blasphemy; for they shut out the Psalms, introduce their own verses into 
 the Church, sine them with great delight, and as they fancy with great profit: 
 although the whole practice be in direct opposition with the blessing of God." 
 We see, therefore, that the sufficiency and divine origin of the Psalter are in 
 themselves adequate arguments for its exclusive use in worship. As we have 
 pointed out a number of times already, the very fact that the Bible contains a 
 book of inspired psalms immediately places worship-song in the same cate- 
 gory as the authoritative reading of the Scriptures in worship. The former is 
 but the musical counterpart of the latter, and as such is incompatible with the 
 use of uninspired hymns in worship. 26 
 
 Psalmody, Separation, and the Lord's Supper 
 
 One major practical question remains concerning exclusive 
 Psalmody. This is where "the rubber meets the road." Can you attend 
 worship services which practice the idolatry of "hymn" signing and 
 be free of sin yourself. My answer would be no! 27 Hymn singing is a 
 direct violation of the second commandment. To attend such services 
 without at least publicly protesting (and then bringing formal 
 charges against the public officers who promote and maintain this 
 sin) involves one in the breach of both the second and ninth com- 
 mandments. Remember, the duties required in the second command- 
 ment include "the disapproving, detesting, (and) opposing, all false 
 worship; and, according to each one's place and calling, removing 
 it, and all monuments of idolatry. 28 Additionally, the sins forbidden 
 in the ninth commandment include "undue silence in a just cause, and 
 holding our peace when iniquity calleth for either reproof from our- 
 selves, or complaint to others. 29 With the Act, Declaration, and Tes- 
 timony, for the Whole of our Covenanted Reformation... by the Re- 
 
 25. It is also interesting to note that to interpret "hymns and spiritual songs" as 
 something other than the Biblical Psalms leads to a number of other thorny problems. 
 First you are left with a grammatical construction that is found nowhere else in Scripture 
 (in which a separate item is listed, followed by a disparate set of two items, in a set of 
 three items total). The "hymn-singers" interpretation also turns this verse into a mere tau- 
 tology (i.e. the verse then reads Psalms, hymns and hymns). Why repeat "hymns" twice? 
 And what is the Biblical difference between a "hymn" and a "spiritual song"? Further- 
 more, comparing worship-song to preaching and prayer is clearly a false analogy. Wor- 
 ship-song is comparable to the reading of Scripture in worship. Teaching Elders (or 
 anybody else for that matter) are never told to write new Scripture or to write new songs 
 for public worship. On the other hand Teaching Elders are often commanded (either di- 
 rectly or through approved Scriptural example) to expound Scripture using their own 
 words and also to pray with words of their own composition. Calvin's comment that 
 every man is a little idol factory seems to be especially applicable when it comes to wor- 
 ship-song Regarding Grammatico-Historical interpretation see Milton Terry, Biblical 
 Hermeneutics (SWRB, (1895) rare bound photocopy 1993), pp. 70, 101-140. 
 
 26. Bushell. Songs, p 102, emphasis added. 
 
 27 The arguments found in John Bradford's Hurt of Hearing Mass (SWRB 
 11580] rare bound photocopy 1995) could also be applied to the obligation for separat- 
 ing from the idolatry taking place during the singing of uninspired man-made composi- 
 tions in public worship Calvin's battle with the Nicodemites is also very instructive 
 here (cf. Eire, "Calvin Against the Nicodemites" in War Against the Idols, ch. 7). A 
 Modest Apology for the Conduct of Seceders, in Refusing to Join in Christian Com- 
 munion with Sectarians. Latitudinarians, etc . who have Departed from the Purity of 
 Reformation Once Attained to in these Kingdoms (SWRB, (1773) rare bound photo- 
 copy 1995) and John Knox's An Admonition to Flee Idolatry. Romanism and All False 
 Worship (SWRB, 1 1 554) rare bound photocopy 1995) should also be consulted. 
 
 28. Westminster Larger Catechism, partial answer to Question 108. 1648. 
 
 29. Westminster Larger Catechism, partial answer to Question 145, 1648. 
 M'Neilly's How Best to Secure a Return to the Use of Psalms in the Ordinance of 
 Praise (SWRB rare bound photocopy) should also be consulted, as it contains the 
 practical steps to take if you find yourself in in a "hymn" singing church, having come 
 to Psalm-singing convictions. Also see our newly published tracts "Some Comments for 
 Those Who Attend Idolatrous Worship" by Knox, Burgess and Philpol, and "Of Sepa- 
 ration from Corrupt Churches." 
 
 formed Presbytery we must "testify against all those who, under pre- 
 text of superior charity or liberality, fiercely clamour for union of 
 churches (and union within churches — RB) by a sacrifice of divine 
 truth." 30 There is no neutrality possible where the regulative princi- 
 ple is concerned. True Christian love demands that we speak out on 
 this matter. It is not loving to hold your peace, and it is not kindness 
 or faithfulness to forbear warning a brother when you know that he is 
 in sin. 31 Moreover, there can be no real unity while these matters are 
 swept under the table. There can be no real and lasting reformation 
 where the worship of God is corrupted. Exclusive Psalmody and mod- 
 ern "hymn" singing cannot both be commanded of God at the same 
 time. God is not the author of confusion. Moreover, if those in 
 "power" will not hear legitimate reproof, then we must remember 
 that the "duty of holiness toward God, engaged to in the covenant, 
 comprehends in it a zealous endeavor to maintain the purity of the 
 doctrine, worship, discipline and government of his institution, in 
 opposition to all those who would corrupt it, or decline from it... by 
 reproving (them) for sin; or upon those rejecting reproof, by with- 
 drawing from (them)." 32 Additionally, "[w]e shall in like manner de- 
 test, and abhor, and labour, to extirpate all kinds of superstition — all 
 rites and ceremonies superadded by human inventions to the worship 
 of God, not enjoined and required in his Word; together with all 
 heresy and false doctrine, and all profaneness and immoralities of 
 every kind, and whatsoever is contrary to sound religion... We shall 
 upon the other hand, endeavour to keep ourselves, as far as we can, 
 from all partakings in other men's sins, by consenting unto associa- 
 tions, incorporations, combinations, compliance with, or conniv- 
 ing at, their sins." 33 The necessity of separation from those holding 
 to different worship practices is best illustrated as it comes to a head 
 concerning participation in the Lord's Supper. I will end this short 
 appeal for consistency concerning worship-song with some cita- 
 tions bearing on communion and exclusive Psalmody: 
 
 We think that the original Presbyterian Church of the Reformation was right, 
 and that to abandon its position was accordingly a sin in the sight of God — a 
 sin in fact which is serious enough to justify us in maintaining a separate ex- 
 istence; in order that, by that existence, we may consistently testify against 
 sin... We all accept the Westminster Standards. These declare that the Sec- 
 ond Commandment forbids "all devising, using and any wise approving, any 
 religious worship not instituted by God Himself '...Now our church holds that 
 this interpretation of those Commandments binds people to the exclusive use 
 of the Psalms in divine worship, and puts them under solemn obligation to 
 sing praises, as in apostolic times, without the use of musical instruments, and 
 requires them to renounce the system of secretism as a system of darkness 
 altogether unworthy of such as are called of God to be "light in the world." 
 ...If our interpretation is not right we ought to disband. If it is right, our Ses- 
 sion ought to see that it is honored in every particular by every person who 
 proposes to come to the Lord's table under their jurisdiction... We hold, 
 whether rightly or wrongly, that to undertake to praise God with songs other 
 than those which the Holy Spirit has inspired for that purpose is a sin, and 
 such a sin as, unrepented of, should prevent a person from sitting down at the 
 Lord's table, either in our Church or in any other... The fact is that we find 
 ourselves under obligation, in these respects, to bear a faithful testimony not 
 only to the world, but to such other Churches also as differ with us on these 
 intrinsically important questions. At the communion table our tesumony 
 comes to its climax. Shall we weaken where we should be firmest? Shall we 
 waver where we should be immovable? Shall we make it apparent on the 
 Holy Mount that we are sincere in our conclusions and mean to maintain 
 them to the end, or shall we choose the Holy Mount to make it apparent to 
 other Churches and to the world, that we only half believe what we profess? 
 Here, of all places, it would seem, we ought to aim to be perfect even as our 
 Father which is in heaven is perfect (Matt. 5:48). 34 
 
 CHRISTIAN RECONSTRUCTION TODAY 
 
 Issue #18-19 Jury.-Oct., 1991. Revised Nov., 1995. 
 
 WIlTC FOB A FULL CATALOGUE OF DISCOUNTED BEFOBMED BOOKS, TAPES, VIDEOS AND TBACTS 
 
 STILL WATERS REVIVAL BOOKS 4710-37A Ave. Edmonton, AB Canada T6L-3TJ 
 Written and © 1991. 1995 by Beg Barrow. Permuutlon granted to reprinl it proper credit* are cited. 
 
 30. First emitted 1761 in Scotland and adopted by the Reformed Presbytery in 
 1876 (SWRB rare bound photocopy, 1994). 
 
 31. "Open rebuke is better than secret love. Faithful are the wounds of a friend, 
 but the kisses of an enemy are deceitful" (Prov. 27:5-6). "It is better to hear the rebuke 
 of the wise, than for a man to hear the song of fools" (Eccl. 7:5). 
 
 32. Reformed Presbytery, The Auchensaugh Renovation of the National and 
 Solemn League and Covenant... (SWRB photocopy. (1712, 18801, reprinted 1994). 
 
 33. Ibid. pp. 118-199. 
 
 34 W.J McKnight. Concerning Close Communion (SWRB photocopy. 1995). 
 Of course we have left numerous issues regarding all of these matters untouched. Here, I 
 have only endeavored to introduce what I consider some of the more important aspects 
 of the debate over public worship-song. Therefore. I strongly encourage all Christians, 
 whether Psalm singers or not, to obtain and prayerfully study the items listed through- 
 out this newsletter. "Little children, keep yourselves from idols. Amen" (1 John 5:21). 
 
FAMILY WORSHIP 
 
 Mr. Thomas Manton's Epistle to the Reader of the Westminster 
 Confession of Faith and Larger and Shorter Catechisms 
 
 Christian Reader, 
 
 I cannot suppose thee to be such a stranger in England as to 
 be ignorant of the general complaint concerning the decay of the 
 power of godliness, and more especially of the great corruption of 
 youth. Wherever thou goest, thou wilt hear men crying out of 
 bad children and bad servants; whereas indeed the source of the 
 mischief must be sought a little higher: it is bad parents and bad 
 masters that make bad children and bad servants; and we cannot 
 blame so much their untowardness, as our own negligence in 
 their education. 
 
 The devil hath a great spite at the kingdom of Christ, and he 
 knoweth no such compendious way to crush it in the egg, as by 
 the perversion of youth, and supplanting family-duties. He 
 striketh at all those duties which are publick in the assemblies of 
 the saints; but these are too well guarded by the solemn injunc- 
 tions and dying charge of Jesus Christ, as that he should ever 
 hope totally to subvert and undermine them; but at family-duties 
 he striketh with the more success, because the institution is not 
 so solemn, and the practice not so seriously and conscientiously 
 regarded as it should be, and the omission is not so liable to no- 
 tice and public censure. Religion was first hatched in families, 
 and there the devil seeketh to crush it; the families of the Patri- 
 archs were all the Churches God had in the world for the time; 
 and therefore, (I suppose,) when Cain went out from Adam's fam- 
 ily, he is said to go out from the face of the Lord, Gen. 4:16. 
 Now, the devil knoweth that this is a blow at the root, and a 
 ready way to prevent the succession of Churches: if he can sub- 
 vert families, other societies and communities will not long 
 flourish and subsist with any power and vigor; for there is the 
 stock from whence they are supplied both for the present and fu- 
 ture. 
 
 For the present: A family is the seminary of Church and 
 State; and if children be not well principled there, all miscarrieth: 
 a fault in the first concoction is not mended in the second; if 
 youth be bred ill in the family, they prove ill in Church and 
 Commonwealth; there is the first making or marring, and the 
 presage of their future lives to be thence taken, Prov. 20:1 1. By 
 family discipline, officers are trained up for the Church, 1 Tim. 
 3:4, One that ruleth well his own house, etc.; and there are men 
 bred up in subjection and obedience. It is noted, Acts 21:5, that 
 the disciples brought Paul on his way with their wives and chil- 
 dren; their children probably are mentioned, to intimate, that their 
 parents would, by their own example and affectionate farewell to 
 Paul, breed them up in a way of reverence and respect to the pas- 
 tors of the Church. 
 
 For the future: It is comfortable, certainly, to see a thriv- 
 ing nursery of young plants, and to have hopes that God shall 
 have a people to serve him when we are dead and gone: the people 
 of God comforted themselves in that, Ps. 102:28, the Children of 
 thy servants shall continue, etc. 
 
 Upon all these considerations, how careful should minis- 
 ters and parents be to train up young ones whilst they are yet pli- 
 able, and, like wax, capable of any form and impression, in the 
 
 knowledge and fear of God; and betimes to instil the principles 
 of our most holy faith, as they are drawn into a short sum in 
 Catechisms, and so altogether laid in the view of conscience! 
 Surely these seeds of truth planted in the field of memory, if they 
 work nothing else, will at least be a great check and bridle to 
 them, and, as the casting in of cold water doth stay the boiling of 
 the pot, somewhat allay the fervours of youthful lusts and pas- 
 sions. 
 
 I had, upon entreaty, resolved to recommend to thee with 
 the greatest earnestness the work of catechising, and, as a meet 
 help, the usefulness of this book, as thus printed with the Scrip- 
 tures at large: but meeting with a private letter of a very learned 
 and godly divine, wherein that work is excellently done to my 
 hand, I shall make bold to transcribe a part of it, and offer it to 
 publick view. 
 
 The author having bewailed the great distractions, corrup- 
 tions, and divisions that are in the Church, he thus represents the 
 cause and cure: "Among others, a principal cause of these mis- 
 chiefs is the great and common neglect of the governors of fami- 
 lies, in the discharge of that duty which they owe to God for the 
 souls that are under their charge, especially in teaching them the 
 doctrine of Christianity. Families are societies that must be sanc- 
 tified to God as well as Churches; and the governors of them have 
 as truly a charge of the souls that are therein, as pastors have of 
 the Churches. But, alas, how little is this considered or regarded! 
 But while negligent ministers are (deservedly) cast out of their 
 places, the negligent masters of families take themselves to be 
 almost blameless. They offer their children to God in baptism, 
 and there they promise to teach them the doctrine of the gospel, 
 and bring them up in the nurture of the Lord; but they easily 
 promise, and easily break it; and educate their children for the 
 world and the flesh, although they have renounced these, and dedi- 
 cated them to God. This covenant-breaking with God, and betray- 
 ing the souls of their children to the devil, must lie heavy on 
 them here or hereafter. They beget children, and keep families, 
 merely for the world and the flesh: but little consider what a 
 charge is committed to them, and what it is to bring up a child 
 for God, and govern a family as a sanctified society. 
 
 "O how sweetly and successfully would the work of God go 
 on, if we would but all join together in our several places to 
 promote it! Men need not then run without sending to be preach- 
 ers; but they might find that part of the work that belongeth to 
 them to be enough for them, and to be the best that they can be 
 employed in. Especially women should be careful of this duty; 
 because as they are most about their children, and have early and 
 frequent opportunities to instruct them, so this is the principal 
 service they can do to God in this world, being restrained from 
 more publick work. And doubtless many an excellent magistrate 
 hath been sent into the Commonwealth, and many an excellent 
 pastor into the Church, and many a precious saint to heaven, 
 through the happy preparations of a holy education, perhaps by a 
 woman that thought herself useless and unserviceable to the 
 Church. Would parents but begin betimes, and labour to affect 
 the hearts of their children with the great matters of everlasting 
 
life, and to acquaint them with the substance of the doctrine of 
 Christ, and, when they find in them the knowledge and love of 
 Christ, would bring them then to the pastors of the Church to be 
 tried, confirmed, and admitted to the further privileges of the 
 Church, what happy, well-ordered Churches might we have! Then 
 one pastor need not be put to do the work of two or three hundred 
 or thousand governors of families, even to teach their children 
 those principles which they should have taught them long before; 
 nor should we be put to preach to so many miserable ignorant 
 souls, that be not prepared by education to understand us; nor 
 should we have need to shut out so many from holy communion 
 upon the account of ignorance, that yet have not the grace to feel 
 it and lament it, nor the wit and patience to wait in a learning 
 state, till they are ready to be fellow-citizens with the saints, and 
 of the household of God. But now they come to us with aged 
 self-conceitedness, being past children, and yet worse than chil- 
 dren still; having the ignorance of children, but being overgrown 
 the teachableness of children; and think themselves wise, yea, 
 wise enough to quarrel with the wisest of their teachers, because 
 they have lived long enough to have been wise, and the evidence 
 of their knowledge is their aged ignorance; and they are readier to 
 flee in our faces for Church-privileges, than to learn of us, and 
 obey our instructions, till they are prepared for them, that they 
 may do them good; like snappish curs, that will snap us by the 
 fingers for their meat, and snatch it out of our hands; and not like 
 children, that stay till we give it them. Parents have so used them 
 to be unruly, that ministers have to deal but with too few but the 
 unruly. And it is for want of this laying the foundation well at 
 first, that professors themselves are so ignorant as most are, and 
 that so many, especially of the younger sort, do swallow down 
 almost any error that is offered them, and follow any sect of di- 
 viders that will entice them, so it be but done with earnestness 
 and plausibility. For, alas! though by the grace of God their 
 hearts may be changed in an hour, (whenever they understand but 
 the essentials of the faith,) yet their understandings must have 
 time and diligence to furnish them with such knowledge as must 
 stablish them, and fortify them against deceits. Upon these, and 
 many the like considerations, we should entreat all Christian fam- 
 ilies to take more pains in this necessary work, and to get better 
 acquainted with the substance of Christianity. And, to that end, 
 (taking along some moving treatises to awake the heart,) I know 
 not what work should be fitter for their use, than that compiled 
 by the Assembly at Westminster; a Synod of as godly, judicious 
 divines, (notwithstanding all the bitter words which they have re- 
 ceived from discontented and self-conceited men,) I verily think, 
 as ever England saw. Though they had the unhappiness to be em- 
 ployed in calamitous times, when the noise of wars did stop 
 men's ears, and the licentiousness of wars did set every wanton 
 tongue and pen at liberty to reproach them, and the prosecution 
 and event of those wars did exasperate partial discontented men to 
 dishonour themselves by seeking to dishonour them; I dare say, if 
 in the days of old, when councils were in power and account, they 
 had had but such a council of bishops, as this of presbyters was, 
 the fame of it for learning and holiness, and all ministerial abili- 
 ties, would, with very great honour, have been transmitted to 
 posterity. 
 
 "I do therefore desire, that all masters of families would first 
 study well this work themselves, and then teach it their children 
 and servants, according to their several capacities. And, if they 
 once understand these grounds of religion, they will be able to 
 read other books more understandingly, and hear sermons more 
 profitably, and confer more judiciously, and hold fast the doctrine 
 of Christ more firmly, than ever you are like to do by any other 
 course. First, let them read and learn the Shorter Catechism, and 
 next the Larger, and lastly, read the Confession of Faith" 
 
 Thus far he, whose name I shall conceal, (though the excel- 
 lency of the matter, and present style, will easily discover him, ) 
 because I have published it without his privity and consent, 
 though, I hope, not against his liking and approbation. I shall add 
 no more, but that I am, 
 
 Thy servant, in the Lord's work, 
 THOMAS MANTON. 
 
 A not-well-known publication of the Westminster Assembly is 
 crucial here — namely, "The Directory for Family Worship. "An indi- 
 cation of the seriousness with which the Puritans viewed this duty is 
 given by an introductory statement, added by the assembly when it 
 adopted the measure. We read: "...the Assembly doth require and ap- 
 point ministers and ruling elders to make diligent search and enquiry, 
 in the congregations committed to their charge respectively, whether 
 there be among them any family or families which use to neglect this 
 necessary duty; and if any such family be found, the head of the fam- 
 ily is to be first admonished privately to amend his fault... after 
 which reproof, if he still be found to neglect family worship, let him 
 be, for his obstinacy in such offence, suspended and debarred from the 
 Lord's Supper, as being firstly esteemed unworthy to communicate 
 therein, till he amend." The conducting and exercise of family wor- 
 ship was made an object of the discipline of the Scottish Church. 
 This is not at all out of character and harmony with the general Puri- 
 tan conviction with respect to family worship. Singular in this regard 
 was the Puritan conception of the family or household as a "little 
 church." Perkins described the family as a little church, Gouge called 
 it the "seminary of the Church and commonwealth..." and Baxter 
 characterized the home as "a church... a society of Christians com- 
 bined for the better worshipping and serving God." Lewis Bayly 
 taught that "what the preacher is in the pulpit, the same the Christian 
 householder is in his house." He was quoting Augustine. (Richard 
 Flinn, "The Puritan Family and the Christian Economy," The Journal 
 of Christian Reconstruction: Symposium on the Family, [Vol. 4, No. 
 2, Winter, 1977-78], pp. 76-77.) 
 
 The head of the family is to take care that none of the family 
 withdraw himself from any part of family-worship: and, seeing the 
 ordinary performance of all the parts of family-worship belongs 
 properly to the head of the family, the minister is to stir up such as 
 are lazy, and train up such as are weak, to a fitness to these exer- 
 cises... ("The Directory for Family Worship" [IV], bound with the 
 Free Presbyterian Church of Scotland's edition of the Westminster 
 Confession of Faith [1647], reprinted 1994). 
 
 See also Matthew Henry's sermon, "A Church in the House," 
 {Complete Works, vol. 1, pp. 248-267), the Puritan classic by 
 William Gouge Of Domestical Duties and Greg Price's two cassette set 
 "Family Worship." Most of the above mentioned resources are avail- 
 able, at discounts, from Still Waters Revival Books. 
 
 Dominion Hints is published periodically by Still Waters Revival Books. No copyright!! This is Dominion Hints #3, .June, 1994. 
 
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