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1820-James Douglas.-A thorough investigation of the doctrine of "occasional hearing" wherein Douglas expounds and vindicates the practice of refusing to hear or wait upon ministers from corrupt communions. This is the second edition which is corrected and expanded. It also contains an instructive addenda on how Covenanters ought to pray for civil rulers under immoral constitutions and administrations of government.
Read More1879.-Anonymous.-This is a short article discussing some of the objections Christians ought to have respecting the keeping of Christmas (Yule) and Easter (Pasche). Appearing in the magazine of the Reformed Presbytery, it represents the position of the Presbytery respecting “holy” days.
Read More1843-Anonymous.-A series of articles setting forth the true doctrine of postmillennialists regarding the nature of the millennial kingdom of Christ. These articles also provide a very good critique of premillennialism, showing why it is wrong both in spirit as well as in Scripture.
Read More1843-Anonymous.-The article, from the Reformed Presbyterian magazine, gives an apology for fast days before the observance of the Lord’s supper and thanksgiving days afterward. It also presents some of the Biblical rationale for this practice which has been found in the history of the Reformed Church of Scotland during her most faithful times.
Read More1856-Reformed Presbytery.-This report of the Reformed Presbytery is an examination of the “form” drawn up by the Old Light Synod for covenant renewal. This critique explains some of the defects in the views of the majority in the Old Light Synod. As for the “draught” of the New Light Synod, the committee of the Reformed Presbytery dismisses it as wholly insufficient.
Read More1643-Samuel Clarke (1599-1682).-In this short piece, Clarke sets forth the difference between lawful and unlawful covenants and explains why the Solemn League was lawful as well as a blessing to the English people. He touches on some other issues, such as resisting the King versus resisting his tyrannical counsellors. This contains important insight into the view of the English Puritans regarding the doctrine and practice of covenanting.
Read More1640-Samuel Rutherfurd.-In MS., “On the Sabbath afternoon,” i.e., evidently of the same day, August 22, 1640.
Read More1640-Samuel Rutherfurd.-In MS., “For preparation to a fast, August 22, 1640.” The Scotch army of from 20,000 to 30,000 men had crossed the English border two days before, August 20, 1640. The sermon is full of allusions to the army. This and following sermon on the same text, and the sermons on Hosea 8:1–3, and John 20:8, were all preached at this period. The fast day had been appointed by the General Assembly which commenced its proceedings at Aberdeen on the 28th of the preceding month of July. Rutherford was present at this meeting of the Assembly, and took part in the discussions that arose in regard to disorders said to have taken place at night meetings for prayer and reading the Scriptures, &c. Rutherford defended these meetings.
Read More1885-Samuel Rutherfurd.-This is a volume of sermons that did not get published until 1885. Among them, we see the spiritual depth and beauty of Rutherfurd’s style of preaching. The quality of his sermons is at once commanding theologically and spiritually sublime in their affect. Each sermon invites the reader to engage a warmth of evangelical commitment to the mysteries of the faith.
Read More1920-Findley Milligan Foster (1853-1948).-In this short tract, F.M. Foster sets forth the various problems (sins) which a Christian must encounter in order to vote under an immoral constitution of government. Briefly, he sets forth several of the moral defects found in the fundamental charter of the United States.
Read More1912-Finley Milligan Foster (1853-1948).-This is a short tract responding to the Synodic decision to permit the use of individual cups in the Lord’s Supper. His argues are simple and direct as he criticizes the permission given.
Read More1912-James Mitchell Foster (1850-1928).-Registering his dissent against Synod for its decision to allow individual cups in communion, Foster gives several reasons why he must express strong disagreement.
Read More1665-Samuel Rutherfurd.-This chapter takes up the conditions and properties of the Covenant of Redemption. Rutherfurd shows that there was no such condition required of Christ as there was of Adam. He sets forth the holy qualifications of Christ in this Covenant and how they are to be followed by us. He discusses the force that Christ’s grace of Headship has up us. He then explains the properties of the Covenant of Redemption: its freedom, graciousness, and eternity. Lastly, he expounds 1 Cor. 15:28 and defends the notion of the mediatorial reign extending into eternity.
Read More1665-Samuel Rutherfurd.-This chapter treats of the promises made to Christ in the Covenant of Mediation and speak of a twofold justification of Christ. Rutherfurd explains that Christ has promises of influences of grace whereas Adam had none. He also points out our mistakes in matters of comforts and duties. Then, he explains Christ’s satisfaction. He asserts we may flee to the covenant because of Christ. He finishes by noting that rods are part of both the Covenant of Works and the Covenant of Grace,
Read More1665-Samuel Rutherfurd.-This chapter explains how Christ procures the preaching of the Gospel to the Reprobate without undertaking for them. He draws a distinction between the approving will of God and the will of His pleasure. He asserts that the Arminians confound the efficient cause of the obedience and the objective cause (the rule of the Word). He sets forth the purpose and scope of the mission of the Holy Ghost. And he discusses the confusion of Antinomians over the Covenant of Grace as preached in the letter and as acted upon the heart.
Read More1665-Samuel Rutherfurd.-This chapter argues for the Covenant of Redemption from the necessity of God’s call. Rutherfurd speaks of what the typical sprinkling of the blood of the Covenant and of the Testament. He explains how the act of Suretyship works assurance. Additionally, he discusses how the promises are made to Christ as well as the peculiar nature of Christ’s testament. He then develops the idea of the Suretyship of Christ. There is an interesting discussion of how punishment suffered by the Surety removes punishment from the guilty but not inherent guilt. There is an exposition of proverbs 8:22f. in relation to Christ the Mediator. There is a critique of Arminius’ idea of a covenant between the Father and Son. He sets forth how the LORD cannot promise a seed to Christ as a reward of His work as well as explaining the covenant of the LORD with David. Finally, there is an exposition of Pslam 89 and its relation to Christ.
Read More1665-Samuel Rutherfurd.-In this chapter, Rutherfurd discusses the differences between the Covenant of Redemption and the Covenant of Grace. He speaks of the conjunction between the two covenants. He also explains how the promises are made to the Seed, giving an exposition of Galatians 3:16. Finally, he notes that Christ always suffered and acted as a public Person.
Read More1665-Samuel Rutherfurd.-This chapter explains the Covenant of Redemption in three eternal acts: 1.) the designation of One; 2.) the decree and destination; 3.) the delectation of the Parties in this work. He shows that in this Covenant, the attributes of God are declared. He speaks of the Father’s delighting in the Son and closes with a meditation upon the strength of God’s love to man.
Read More1665-Samuel Rutherfurd.-In this chapter Rutherfurd sets forth 11 arguments to prove there is a Covenant of Suretyship between JEHOVAH and the Son. This chapter provides a solid basis for asserting a Covenant of Redemption in eternity.
Read More1665-Samuel Rutherfurd.-This chapter discusses the Covenant of Suretyship, or of Redemption, between God and Christ. Christ is not merely a witness to this Covenant, but the author of it. Rutherfurd explains why the Socinian way of works cannot quiet the guilty conscience. He also shows that Christ is upon both sides of this Covenant of Redemption. Finally, he notes that justice cannot mediate and sets forth the reasons for the entrance of sin.
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