The Reformed Presbyterian Church

The Reformed Presbyterian Church

BY REV. ANDREW SYMINGTON, D.D.,

PROFESSOR OF DIVINITY TO THE REFORMED PRESBYTERIAN SYNOD

Source: Cyclopedia of Religious Denominations: containing authentic accounts of the different creeds and systems prevailing throughout the world: written by members of the respective bodies (London: 1853) pp 151-8.

THE term Presbyterian in this designation indicates, of course, the system of ecclesiastical polity to which the community so denominating itself adhere, and the epithet Reformed is prefixed to express their adherence to the Reformation, particularly the principles of what has been called, in the history of Scotland, the Second Reformation. This community regard Presbyterian church-government as divinely instituted; and appreciating highly the goodness of God in the Reformation from Popery, and in the subsequent Reformation from Prelacy, they regard the latter of these as greatly in advance of the former; and to testify their adherence to its scriptural principles, as contrasted with what they consider departures from these principles at the Revolution, they have assumed the above designation. They do not regard the Second Reformation as perfect; but, testing its leading principles by the word of God, comparing it with the Reformation which preceded, and contrasting it with the relinquishment of some of its special excellencies at the Revolution, they have been constrained to assume and maintain the position of dissent and protest which was taken by their fathers. It is in this connection, and not as arrogating to themselves any superiority of character that they have taken the designation of Reformed. This church took its rise, as a dissenting and protesting body, at the Revolution. They are deeply sensible of the Divine goodness in terminating the reign of terror and blood which preceded, in restoring civil and religious liberties which had been ruthlessly invaded and borne down, and in defeating the design to restore the British isles to the dominion of the Roman Pontiff. It is not to be wondered if a people long goaded with cruel persecution, and sighing for relief, embrace deliverance on more easy terms than they would have submitted to in circumstances more propitious to calm reflection and deliberate resolve; and it was so at this interesting juncture. To a considerable minority, however, the settlement of both Church and State was far from satisfactory. They saw the preceding ecclesiastical and civil Reformation overlooked and left under the infamous ban of Recissory Acts—Prelacy re-established in England and Ireland‑Supremacy over the church restored to the crown—Presbyterian government granted to Scotland upon the principle of its being more agreeable to the taste of the people, without the security given to it between 1638 and 1650, and with ominous reference to its imperfect establishment in 1592—the Westminster Confession, enacted without any reference to the Act of Assembly, 1647, explicitly asserting the inherent right of the church to call her own assemblies—the National Covenants left under the odium which had been attached to them in the preceding persecution—persons who had conformed to Prelacy, and who had been accessary to the persecution admitted into the Supreme Court. On these accounts, and others of kindred complexion, a small minority dissented from the proceedings of the church, and protested against the actings of the state; and in doing this they felt themselves much in the position and feeling of the few who, when the foundations of the second temple were laid, having seen the former house in its glory, wept when the many were shouting for joy. This minority were joined by three ministers of the same views, who preached and dispensed ordinances among them for a time. These ministers united in submitting a paper to the General Assembly, stating their grievances, and craving relief, which paper the Committee of Bills refused to transmit. Some concessions or explanations were made to exonerate the consciences of the complaining ministers, and they acceded to the Establishment. The dissenting minority were thus left without public ordinances, they met in Fellowship Societies, and maintained correspondence with one another. They prepared a petition to the General Assembly, which the Committee of Bills refused to lay before it. They published their Declaration and Protest, and continued their fellowship meetings and correspondence, in the hope that the Head of the church would yet send them ministers who would dispense the ordinances of religion according to their views of truth and duty. After a long trial of their faith and patience, they obtained this in the accession of the Rev. John Macmillan, minister of Balmaghie, in the Presbytery of Kirkcudbright, who sympathized much with their views. Having, with two of his brethren in the Presbytery, given in a paper, craving redress of grievances, the two brethren were prevailed upon to withdraw their complaints, and submitted to admonition. Mr. Macmillan, refusing to drop the prosecution of his grievances, protested and appealed to the first free Assembly. He was afterwards in an irregular and summary way deposed. He refused to acknowledge the sentence; and after waiting for a little in the expectation of redress, but finding this hopeless, excepting on conditions to which he could not submit, he resumed his public ministry, with the cordial welcome of his people. The Society people, satisfied that his views of the Reformation in Church and State and of the evils of the Revolution harmonized with their own, gave him, in 1706, a harmonious call to become their pastor, to which he cordially acceded. Mr. Macmillan was joined by Mr. John M’Neil, a licentiate of the Church of Scotland, who entertained the same views with himself and his people, and they laboured together in preaching the gospel. In 1708 they concurred in relaying before the Commission of the Assembly a joint Protestation and Declinature, stating explicitly the grounds of their separation from the Establishment. In 1712 they renewed the public covenants. Mr. M’Neil died in 1732. Mr. Macmillan continued his ministrations alone, till he was joined by the Rev. Mr. Nairne, when the two Ministers, along with Ruling Elders, constituted a presbytery in 1743, under the designation of the Reformed Presbytery. Mr. Alexander Marshal, who had received the regular education of students in divinity, was soon after this licensed; and, having received a call, was regularly ordained, and took his seat as a co-presbyter. The Presbytery received small accessions from time to time, and soon obtained a footing in Ireland and America. Before presenting the statistics of this community, we shall submit a brief statement of their principles

From the above statements, it must be apparent that the difference between the Reformed Presbyterian Church, and the church established at the Revolution, did not turn on abstract points of doctrine, but respected mainly the actings of the State and the Church, in departing from the reformations from Popery and Prelacy, particularly the latter. These principles will be best brought out by historical reference to the public proceedings of the times. There was, in the first place, the renovation of the National Covenant of Scotland in application to the innovations of Prelacy; then followed the meeting of the General Assembly in Glasgow, its protest in be half of the intrinsic power of the Church to hold her assemblies, its bold and decisive acts in condemnation of the Five Articles of Perth, the Service Book, and the Book of Canons, the restoration of Presbyteries, and vindication of the order and rights of Ruling Elders, and the acts to prevent the intrusion of ministers and otherwise advancing reformation. Then followed the Solemn League and Covenant, with a view not only to promote the union of the three kingdoms, but sympathising with other kingdoms groaning still under the Antichristian yoke, and contemplating the enlargement of the kingdom of Christ, and the peace and tranquillity of Christian kingdoms, and commonwealths. Next followed the preparation of the Westminster Standards, as they are called, received by the Church of Scotland, declaring her views of the intrinsic authority of the Church, and the form of her ecclesiastical polity. With these we have the Acts of Assembly and Parliament, and after them, the testimonies of the martyrs that suffered in the following persecution. 

From the above historical facts and documents it is easy to gather the views of the fathers in the Second Reformation on the supreme and ultimate authority of the Word of God—the universal authority of Jesus Christ, as given to be the Head over all things to the Church—the spiritual independence of the Church,—the subjection of the nations to God and his Christ, and the obligation of religious covenants. While the above and other documents show that the great public actings of these times turned particularly on the polity, institutions, and freedom of the Church, and on political affairs in connection with the interests of religion, we are not warranted to conclude that the precious doctrines of the gospel and interests of spiritual religion and personal godliness were overlooked; the documents themselves supplying ample evidence of a prevailing sound theology, founded on the Scriptures, and directed acutely against Papal, Socinian, Arminian and other errors. And let it be observed, that those who have aimed to follow them in the work of Reformation do not pledge themselves to an approbation of all the Acts, either of Assembly or of Parliament. “Something is due to the memory of those who have done worthily in Ephratah, and been famous in Bethlehem, in the magnanimous struggle for civil and religious liberty. Still they were men, and are not to be held up as perfect in all they said and did. In judging of the public conduct of the Scottish Reformers, it is but fair to take into account the very trying circumstances in which they were placed, the persecutions they endured, the plots which were frequently contrived for the subversion of religion and liberty at home, and the formidable combinations established among the Popish powers on the continent to overthrow the Protestant interest throughout Europe. 

When these things are duly considered, it will be conceded by every candid mind that measures may have been necessary in their peculiar circumstances which would be unwarrantable in a more tranquil state of society. Yet, that they may guard against all danger of being misunderstood, the Reformed Presbyterian Church has deemed it proper to state distinctly that she neither can give herself, nor require from others, an unqualified approbation of all the Acts of Parliament or of Assembly, during the Reforming period.” This may be the proper place to introduce a quotation from their authorised Testimony:—“The Reformed Presbyterian Church has been organized  on an adherence to the principles of the Protestant Presbyterian Covenanted Church of Scotland. Those principles have been exhibited in the Covenants, Westminster Confession, Catechisms, Form of Presbyterian Church-Government, Directory for Worship, and in the Testimonies of the Martyrs; and we believe them to be substantially founded on the Bible. When we specify these writings, we are not pledged to every sentiment or expression to be found in them. We have given a declaration of the Scriptural principles to which we adhere; and, while we endeavour to give the reason of our faith from the Holy Scriptures, we cheerfully refer to the Testimonies of the Church of Scotland, in proof that these principles were embraced by her, and in testimony of our approbation of her zeal and fidelity.”

We subjoin some general observations on the Doctrine, Worship, and Government of the Reformed Presbyterian Church. It is her first principle that the Scriptures of the Old and New Testaments are the Word of God, and the alone infallible rule of faith and practice; and, as subordinate standards, they adopt the Westminster Confession of Faith, and Catechisms, Larger and Shorter, as well-digested summaries of what should be taught in the Church. Their Doctrines are those generally distinguished by the names Evangelical or Calvinistic. With respect to Worship, they consider the following as divinely-instituted ordinances:—Public Prayer, with the understanding and the heart, in a known tongue, and not in written, or humanly prescribed forms. Singing Psalms of Divine inspiration, and these alone. Reading and expounding the Holy Scriptures. Preaching and hearing the Word. Administering Baptism and the Lord’s Supper, in their scriptural simplicity, and as the alone instituted Sacraments of the Church. Public Fasting and Thanksgiving, as circumstances may call. They reject all rites, and ceremonies, and holidays of human appointment. They strongly inculcate the duties of Family religion, and of Private social worship; and they follow substantially the Westminster Directory. 

In government and discipline they are strictly Presbyterian. They find in the Bible the distinction between rulers and ruled—the work of rule committed to elders—a plurality of elders in every church—and a distinction between elders that only rule, and others who labour in word; and they consider Presbyterianism as having not only a foundation in the very nature of society, and recommended by the wisdom and profession of their forefathers, but as sanctioned, in its elementary principles of representation union and subordination, by approved apostolical example and precepts. While they regard it as divinely authorised in its great principles, respecting the minutiae of its forms they admit the acknowledged principle “that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.”

From the above statements, it must appear that the Reformed Presbyterian Church aims to preserve a connexion with the Reformed Church of Scotland, at the second Reformation, and to follow the martyrs who adhered to its principles. These principles they regarded as having been overlooked, and unfaithfully dealt with at the Revolution, the State giving in 1690, and the Church receiving as her charter of Presbytery, the Act 1592, without any reference to the Act of Assembly in 1647. They proceed upon the admitted principle that, When the prevailing part of a church make any addition to, or alteration of, the Scripture system of faith, worship, discipline, or government, an essential condition of fellowship with them, in this case the prevailing party are the real separatists, and they who are obliged to withdraw from their communion, rather than sin, are the true adherents to the Church, cleaving to her constitutional laws. Schism, a reproach often cast upon the few, is not to be tried by arithmetic; it is not a question of number, but of truth and principle. The Reformed Presbyterian Church, while impressed with a sense of many benefits resulting from the Revolution, are affected with a sense of the guilt that was contracted in it, and cannot regard it with the overweening and unqualified approbation by which it is often spoken of as glorious. The revival of the Erastian supremacy over the church, the establishment of prelacy in England and Ireland, and things connected with them, were in violation of Scripture truth, attained reformation, and solemn engagement; and if the Revolution be viewed in the light of history, in the subsequent state of religion in England and Ireland, and even in Scotland, it does not afford ground of unmingled congratulation.—This church has also felt it her duty to recognize the Public Covenants in their matter and obligation. They are facts in the page of history—they are founded on Scriptural truth they bear upon the public interests of the church and society—they told with great effect upon the Reformation—they imply obligations acknowledged in the national and international transactions of mankind—they were the means of protecting and transmitting to us liberty—they were the terror of the enemies of truth and liberty, and cannot be innocently neglected and overlooked, because involving special obligations and implying aggravating guilt on the part of the civil and ecclesiastical society, as well as of individuals.—They hold peculiar and strong views on the subject of civil society, asserting from the Word of God, the obligation of individuals and society, in all places enjoying Divine Revelation, to regulate their constitution, legislation, and obedience according to the principles and precepts of the Word of God. They are sensible of the great evil that has accrued by the usurpations of civil authority over the church on the one hand, and by the servile submission of the church on the other; and they are also sensible of the great evil that has accrued from the usurpations of ecclesiastical power in the church and over civil societ ; but they do not think that the remedy of these two evils is to be found in an absolute dissociation of the two powers, but by a mutual and well executed instrument, defining distinctly the respective province and duties of each, and acknowledged by both as a mutual stipulation to co-operate in their respective provinces in the cause of religion and morality. They entertain decided views on the obligation of the Word of God on civil society, and on the subjection of the kingdoms of the world to the Redeemer. When these obligations are grossly violated on the part either of church or state, they feel an obligation to dissent and protest. They have expressed themselves as follows:—“In parts of the world enjoying Revelation, when a people, in framing their civil constitutions and appointing magistrates, overlook, reject, or relinquish the Scripture standard, enact laws inimical to the kingdom of Christ, and favour the interests of antichrist, the constitution becoming thus immoral and antichristian, cannot innocently be recognized. In this case, the church entering her protest and continuing to testify against authority so constituted and administered, still regarding the ordinance of God as it is delivered in the Scriptures, will conscientiously perform things moral and just, and promote the peace and good order of society. But they cannot give allegiance to authority immoral and antichristian. And they consider that Christians living in peace, and in their private capacity furthering the ends of government and good order, while they do not incorporate with the national society, and submit to disabilities and privations on this account, are nevertheless entitled to protection in their lives, property, and liberty, having contributed their proportion of the common taxations.” In this matter they can appeal to history for the peaceful and orderly deportment of their people. They are aware that, in the days of the Reformation, this subject was taken up, not so much in an abstract view of it from the Scripture, as in its immediate and obvious bearing upon the interests of religious liberty; our fathers trembling for themselves and their children at the danger arising from immoral and antichristian power. We now subjoin a few things in the way of statistics. The Reformed Presbyterian Church has increased but slowly, but has not yet in this respect fallen back. They have in Scotland at present thirty-seven ordained ministers, thirty-four of these having charges. They have three or four vacant congregations, five preaching stations, and eight preachers. A great number of the congregations have Sabbath schools attached to them, and are contributing to the support of missions. They have six presbyteries, forming a synod. They have sent missionaries again and again to Canada; they have a missionary in New Zealand, another in the New Hebrides, and a missionary to the Jews in London. In these operations, while they have no thing of which to boast, they will stand a favourable comparison with Christian friends around them.

This church has, from an early period, had a footing in Ireland; and it has been upon the increase. In numbers, they are about equal to their brethren in Scotland. They have suffered in some respects, by divisions among themselves and by emigration, but still maintain a respectable status; and they have sent and supported missionaries ordained to charges in New Brunswick, and have made an effort in behalf of England, in the city of Manchester. 

In America this church has a greater number of congregations and ministers than either in Scotland or Ireland. They are, perhaps, double in number of any of the churches in the mother country. They have also suffered from division, but still maintain a respectable position among the churches. One department has originated and supported a prosperous mission in India, which has reached to the organization of a presbytery. 

It may be proper to add, that while the ministers of the Reformed Presbyterian Church in Scotland were subjected for a long time to laborious travelling, and had not leisure to devote themselves largely to labour for the press, they have not altogether failed in this particular. We can speak only of the authorized publications of the Church. In 1741 they emitted a Declaration and Testimony. In 1753, A Defence of the Atonement, in opposition to two ministers and a few persons adhering to them, who had embraced, in one respect of it, the doctrine of a universal atonement. In 1761, Act, Declaration, and Testimony, for the whole of the Covenanted Reformation, &c., which has gone through four editions. Also, a Warning against Popery. In 1793, a Warning against Socinian and Unitarian errors. In 1801, Explanation and Defence of the Terms of Communion. In 1805, Testimony and Warning against Prevailing Immoralities. In 1817, Testimony against the Evil and Danger of Popery. In 1829, Resolutions against the Admission of Roman Catholics into legislative power. In 1830, Resolutions on the subject of Missions, on occasion of forming a Missionary Society in connection with the Synod. Also Book of Ecclesiastical Government and Discipline. In 1831, Resolutions against Slavery. In 1833, Resolutions on the Sabbath. In 1837, Testimony of the Reformed Presbyterian Church in Scotland, Historical and Doctrinal. In 1841, Lectures on the Principles of the Second Reformation. In 1843,Commemoration of the Bicentenary of the Westminster Assembly, and Centenary of the Reformed Presbytery. Besides these, there have been published Pastoral Letters on Private Social Worship, Directory for Fellowship Societies, Overtures respecting the Education of Students of Divinity. Besides these, they have had for some years past a Monthly Magazine. 

The Reformed Presbyterian Church has participated, more or less, so far as consistency admitted, with the great movements of church and society in these latter days, and she holds herself in readiness to co-operate in promoting great Christian objects, when this can be done without compromise. Her ministers and members have given evidence of this. They lament over the divisions of the Church, and sometimes console themselves with the thought that they have not originated them. They regard the Second Reformation as contemplating union upon the soundest principles and the largest scale, aspiring not only after a happy union of the Three Kingdoms, and of the Church in them, but contemplating a grand Protestant union throughout Christendom. They dissent not from this great object, they protest not against it but regard it with approbation and delight. Departure from these principles and their great object has necessitated, on their part, dissent and protest. But with the Bible, and the ecclesiastical books of the Church in the Second Reformation, in their hands, they repel the charge of schism; and, with the Covenants in their hands, as well as in the just interpretation given of them by competent authority, they repel the charge of rebellion, if any one shall prefer it against them, and they approve themselves the lovers of their country’s prosperity by their peaceable lives, their prayers, and their active usefulness. 

In a document of this kind, they are aware that the thing required is statement not argumentation; and as they deprecate nothing more than ignorance and prejudice, they refer inquirers to the authorized “Testimony of the Reformed Presbyterian Church in Scotland, Historical and Doctrinal.”—In common with others, the Reformed Presbyterian Church reckon their public profession as Scriptural, acknowledging no other supreme authority beside the Divine Word.—They trust that their doctrines are Evangelical, in the strictest sense of the term. They regard their profession as Protestant, and have testified against the legal establishment of Popery in the colonies, alliances with anti-Christian powers, expending the public treasury in the maintenance of Popery, and the violation of the constitution in the admission of Papists into the legislative councils; and in those last days they consider Divine Providence as giving a special emphasis to the call, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.”—Their ecclesiastical government, as stated above, is Presbyterian. They view Presbyterianism as the law of Christ, providing for the unity, extension, and perpetuity of the Church, in a happy medium between the extremes of Episcopacy and Independency.—The profession of the Reformed Presbyterian Church embraces the civil relations of mankind. It is not political, in the popular sense of this term; but they hold the sentiment that the Word of God is the supreme standard of the political conduct of men in everything respecting morality and religion. Christianity, they believe, does not interfere with previous moral relations, obligations, and institutions, excepting in so far as it sheds upon them a clearer light, and confirms them with its peculiar sanctions, supplying the surest bond of social union, cherishing the social virtues, exerting the most salutary check on the abuse of power, and promoting obedience and dutiful subordination.—They cannot regard their sentiments as either unpatriotic or anarchical. They love their country, and know not how to consult better for its prosperity and happiness than by the dissemination of pure and undefiled religion, and the adjustment and subordination of society by a faithful application of Scripture principles in all their impartiality and amplitude.—The leading truths of their profession have been embraced in public solemn covenants with God, with a view to the preservation of the reformed religion in Scotland, and the reformation of religion in England and Ireland. Popery and Prelacy are condemned by the letter and spirit of the holy Scriptures, and, contemplated in the light of history, have had a pernicious influence upon the Church and upon Society. Their fathers were imperatively called to put themselves in the attitude of defence against that ascendancy which these systems plotted to obtain under the countenance of rank and wealth; and we owe to them, under God, our civil and religious liberties. These public deeds were treated with profane contempt, and their adherents persecuted unto death; and when Providence put a stop to bloody persecution, the nation set them aside, and the Church suffered them to fall into neglect.—Their testimony, in its great principles, has been sealed by the blood of martyrs. Those who suffered in the persecution preceding the Revolution, could not submit to the Episcopal hierarchy and superstitions—they could not renounce as treasonable and unlawful the covenants in which Prelacy had been abjured, nor give allegiance to power invested by national acts with supremacy over the Church, and persecuting her members to the death.—Important truths and interests embraced in the one testimony have been publicly departed from, and the cause of reformation seriously impeded and injured. They are constrained, from conviction, to adhere to the views of the minority that dissented from the conduct of the nation and the Church at the Revolution. The independence and liberty of the Church were important matters surrendered to its serious injury, as has appeared in the results. They rejoice to observe that the public mind has awakened on this important subject, and they shall rejoice to observe faithful efforts prosecuted and crowned with success, and the scattered friends of the Redeemer and his church rallied and united under one banner against the common foe.—They view the principles which they have exhibited as forming an excellent ground-work for further reformation. The Reformation had not time to be completed and consolidated. When just begun, in the mysteries of providence, it was arrested, undermined and persecuted. But it contained great elementary principles lying at the basis of the prosperity expected in future days, providing for the duty and interest of man as an individual, and as a member of society, and for the prosperity of the Church and the kingdoms of the earth. And it provides for all this by placing man in all relations under a clear and perfect rule, and under one rightful Sovereign, and by bringing the original and immutable law of love to God and to man into full exhibition and operation, in appropriate institutions, offices, relations and duties, it promises to bind up the wound of the daughter of Zion, and to heal the breaches of society under the reign of Him who is Truth and Peace. They cannot think that their views are contracted, illiberal, unpracticable. Those principles comprehend the whole range of truth and duty, of faith and practice, and provide for the personal, social, temporal, and eternal interests of the human family; and they will adhere to them, till a more excellent system—one more comprehensive and faithful—be shown them. They appreciate the piety, talent, labours, benevolence, and enterprise of Christians in other churches, and desire to emulate them in all that is good; and while lamenting the divisions which unhappily prevail, they pray, and shall endeavour, by every consistent means, that they may be healed in truth and peace. They do not charge themselves with committing a breach upon the unity and peace of the Church, by adhering to her constitution and privileges, as asserted in the Second Reformation; and, without asserting its perfection, but viewing it as a ground-work upon which to proceed, they are fain, in abiding by its spiritual excellencies, to extend the blessings of religion, liberty, union, and peace, to the Church of God, to their beloved land, and to all the nations of the earth.