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1815-Alexander McLeod.-Published after the War of 1812 had ended, these sermons contain a thorough discussion of numerous issues relating to just war theory and several other elements peculiar to that second war of independence.
Read More1817-Alexander McLeod.-In this review, McLeod demonstrates the confusion of Spring’s thought on the matter of election. This muddled thinking is the result of Gardiner Spring’s closeted reception of Hopkinsian views which distort Calvinism into a strange form of Arminianized supralapsarianism.
Read More1817-Alexander McLeod.-In this review, McLeod takes on the various errors of Hopkinsianism more directly and begins to expose their errant Calvinism. It is regrettable that their pretensions to supralapsarianism made 19th century Calvinists of the high Calvinism of the earlier Reformers. Nonetheless, Hopkinsian views of the atonement smack of hypothetical redemption.
Read More1817-Alexander McLeod.-This review, which ran over three issues of the periodical in which it appeared, canvases several matters that separate evangelicals from the high church party in the Episcopal church. McLeod’s foil is Thomas How, an Episcopalian of the highest sort. This review points out the ease with which Episcopalianism has tolerated even the worst heresies as long as they held to apostolic succession of hierarchical bishops.
Read More1850-James Renwick Willson.-In this third letter, Willson explains the growth of the Reformed Presbyterian Church in the west. He speaks of the accessions from various Presbyterian bodies in England, Scotland and Ireland, especially those which used the 1650 Psalter.
Read More1851-James Renwick Willson.-In this introductory lecture at the theological school of the Reformed Presbyterian church, Dr. Willson gives his catalog of the pagan and worldly elements which have entered the church. He explains how the lust of the eye and the pride of life have allowed practices, including the use of immoral pagan literature and opulent forms of worship, into the life of the church.
Read More1851-James Renwick Willson.-In his final letter from the West, Willson describes the state of people, including members of the Reformed Presbyterian Church, as the push west of the Allegheny mountains to settle land previously unsettled. Willson’s account is blunt in describing the life of the pioneer on the American frontier.
Read More1817-Alexander McLeod.-Arguing from the various facets of the exercise of the Mediatorial office, McLeod sets forth and defends the true and proper Divinity of our Lord. Though short, this article is very suggestive and explains why the mediatorial office necessitates the Godhead of Christ.
Read More1851-James Renwick Willson.-This address attacks the Fugitive Slave Act. Its value stands in its testimony against the practice of negro slavery, which was officially opposed by the Reformed Presbyterians in America as early as 1800. It also contains guidance on matters of civil disobedience and resistance to ungodly laws.
Read More1852-James Renwick Willson.-In this short article, Willson discusses the identity of Gog and Magog. He relates them to the battle of Armageddon and the restoration and conversion of the Jews.
Read More1852-James Renwick Willson.-In this short article, Willson discusses the metaphor of the flying roll and its meaning for the times. He sees it as an emblem for Gospel times, toward the end of the apostasy, when ungodly powers are being brought to their knees.
Read More1853-James Renwick Willson.-In this article, Willson explores the possibility that the ten lost tribes of Israel might be found amongst the tribes of native peoples in North America. His interest is related to the belief in the future conversion of the Jews. This article was picked up by several magazines and books on the subject.
Read More1817-Alexander McLeod.-In this review, McLeod shows how Chalmers’ arguments, though designed to defend Christianity in light of modern astronomy, actually undermine its defense. This article demonstrates that adoption of the latest theories about science on the part of the ministry is worse than useless. Indeed, it often does more harm than good.
Read More1817-Alexander McLeod.-Choosing to interact with a book by Matthew La Rue Perrine, a Presbyterian pastor, in New York, McLeod discovers some of the worst reasoning and pernicious errors presented as old Presbyterian doctrine in new dress. What he has found is Hopkinsianism, an error that advocates a perverted form of supralapsarianism and weds it to a view akin to the heresy of hypothetical redemption.
Read More1773-John Thorburn.
Read More1818-Alexander McLeod.-This article traces the consequences of the promise of the Fifth commandment into the life of a nation. It warns that civil order begins in the home and is nurtured through the piety of families. To this, he joins considerations on the warning found in the Second commandment.
Read More1896-James Kerr.-An address before the First International Reformed Presbyterian Convention, in which the Reformed Church of Scotland, at the time of the Second Reformation, is presented as Biblical, Calvinistic, covenanting and established.
Read More1902-James Kerr.-This 1902 pamphlet records a public meeting held in St. George’s Hall, Dumfries, featuring a lecture by Rev. James Kerr, D.D., defending the Scottish Covenanters against strictures made by Professor James Cooper during the recent dedication of a memorial to the Covenanting minister John Blackadder at Troqueer. Kerr’s discourse systematically refutes Cooper’s characterization of the Covenanters as fanatics, persecutors, and rebels, vindicating their resistance to Stuart despotism and their commitment to civil and religious liberty through detailed historical argument and appeals to original sources.
Read More1905-James Kerr.-A Reformed Presbyterian assessment of the state of the remnant Free Church of Scotland, in 1905, shortly after the majority party united with the United Presbyterian Church of Scotland to form the United Free Church of Scotland, in 1900.
Read More1860-David Steele.-An article explaining that nations must serve the Mediator Christ in their national capacity by giving their support to national establishments of religion.
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