Debate: Protestant Antidote to Modern Disunity (4/5) Protestant Fundamentals of Separation and Unity — Greg Barrow

This is tape four of the Protestant antidote to modern schismatical disunity being chapter four of Greg Barrow's book the covenanted Reformation defended against contemporary schismatics narrated by Larry Berger.

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Accepting Doctrine Before Explaining It

Was the Scottish General Assembly saying first accept the doctrine and we'll explain it later. Of course not. Mr Bacon doesn't seem to understand that every time he accuses us. He accuses the men of the Second Reformation is.

Requiring external conformity to church standards to be equated with compelling others to believe something against their will. Is requiring external compliance with terms of communion forcing others to trust in a standard other than scripture God forbid.

I am truly amazed that mr. Bacon would substitute such railing for argument. We do not require the ignorant to affirm what they don't understand nor are we encouraging an unthinking acceptance of our church standards on.

The contrary we urge all who join with us to become as familiar as possible with the standards of our church. Like the General Assembly of the Church of Scotland. We simply require those who wish to join with us not to speak write or act contrary to our standards.

While they profess to be members of our church. If one of our brethren comes to a studied and settled disagreement with something in our standards We then patiently work together to find out if the issue can be resolved.

If he obstinately promotes a doctrine or practice contrary to that which our standards teach. We will not pretend to have familiar fellowship or close communion until we can come to an honest agreement in the truth.

To proceed. Otherwise is sectarian dishonest and sinful. Why does mr Bacon fight with us for governing the church by the same principles as the General Assembly of Scotland 1638 to 1649. Why does he call us Popes and Pharisees for upholding the standards of the Second Reformation?

Why does he rail so violently against the Covenanter cause why? Because the whole drift of his erroneous system of latitudinarian toleration drives him through this mire. He cannot tolerate those who speak up against his errors.

His erring principles lead him to false practice and as false practice leads him to fight against those who contend for the truth. Blessed are they which are persecuted for righteousness sake for theirs is the kingdom of heaven.

Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad for great is your reward in heaven for so persecuted they the prophets Which were before you.

The Extensive Nature of Terms of Communion

Matthew 5 verses 10 through 12. And you shall be hated of all men for my name's sake. But he that shall endure unto the end the same shall be saved. Mark 13 13. The extensive nature of terms of communion.

Next so as to establish the extensive nature of faithful terms of communion I will employ the acts of the General Assembly of Scotland to expose mr. Bacon's vain imagination that the Church of Scotland 1638 to 1649 Required for admission to the Lord's table a simple profession of faith as displayed by the Ethiopian eunuch in the book of Acts I will assume from what has been said thus far that I may dispense with proving that the acts of General Assembly require Quote an acknowledgment of the Old and New Testament to be the Word of God and the alone infallible rule of faith and practice as a legitimate term of communion.

Consequently I will begin with our second term of communion that the whole doctrine of the Westminster confession of faith and catechisms larger and shorter are agreeable unto and founded upon the scriptures.

A Fully subscribing to confessions and catechisms is a term of communion. Did the General Assembly require negative agreement with the confession of faith and catechisms before allowing people to the Lord's table.

Was it necessary to refrain from speaking or writing against these standards if one wished to come to their communion table, yes. Quote. March 26 session 7 1638 the assembly alloweth this article. Whereas the confession of faith in this Kirk concerning both doctrine and discipline So often called in question by the corrupt judgment and tyrannous authority of the pretended prelates is now clearly explained and by this whole Kirk Represented by this General Assembly concluded ordained also to be subscribed by all sorts of persons within this said Kirk and kingdom.

The assembly constitutes and ordains that from henceforth no sort of person of whatsoever quality or degree be permitted to speak or write against the said confession this assembly or any act of this assembly and That under the pain of incurring the censures of the of this Kirk That's from the acts of the General Assemblies of the Church of Scotland 1638 to 1649 inclusive page 51.

Here we find that all who would obstinately speak or write against the confession of faith the General Assembly or any act of General Assembly Would incur the censures of the church that is would expose themselves to all censures of the church including suspension from the Lord's table or Excommunication if obstinate and scandalous is this binding one's conscience with the unlawful use of ecclesiastical power.

Notice in the following quote that the Church of Geneva agrees with the so-called steelites that faithful creeds and confessions That is fallible human compositions that are agreeable to the Word of God May lawfully bind the conscience and be used as terms of ecclesiastical communion.

Francis Turreton states quote we treat here of the first part or the power concerning articles of faith. This power is properly to be attended to in the judgment, which the church ought to make concerning doctrine.

Also in the creeds and confessions, which she ought to compose for the conservation of doctrine and the bond of ecclesiastical communion. That's from Turreton's Institutes of Atlantic theology volume 3 page 282.

Turreton clearly states that the church is to compose uninspired creeds and confessions agreeable to God's Word and is to use them as As a bond of ecclesiastical communion. Notice what a far cry mr. Bacon simple profession of faith is from the doctrine of the Church of Geneva.

Perhaps mr. Bacon would say Turreton also is elevating human constitutions to the level of absolute necessity. That's from defense departed with Turreton. I would respond quote. However, two things can be asked about these confessions first their necessity then their authority.

As to necessity we say that it is not absolute as if the church could not do without them. For there was a time when she was without them being content with ecumenical creeds alone or even without these content with the formula of Scripture alone.

But hypothetical on the hypothesis of a divine command and of the condition of the church from the time when heresies the danger of contagion the calumnies of adversaries and Intestine discords in religion began to disturb her that the necessity and justice of our secession from the church might be manifested that they might be held together in one body and so all distractions dangerous dissents and Schisms wounding the truth and the unity of the church might be shunned.

Their authority ought indeed to be great with the pious in the churches. But still sinking below the authority of the scripture for the latter is a rule. They the thing ruled it the scripture alone is self-credible.

Autopistos with respect to words as well as two things divine and infallible. They as divine and things still in words and manner of treatment are human writings. Faith is immediately and absolutely due to it.

That is the scripture to them an examination is due that having been made if they agree with the word faith. It the scripture is the constant and immutable canon of faith while they are subject to revision and new Examination in which it is right not only to explain and amplify them But also to correct whatever fault should be found in them and reform according to the rule of the word.

Hence it is evident that they err here in excess who hold such confessions as the rule of the truth itself and make them Equal to the Word of God. They are at best secondary rules not of truth. But of the doctrine received in any church since from them can be seen and decided what agrees with or what differs from the doctrine of the church.

Therefore their true authority consists in this that they are obligatory upon those who are subject to them in the court of external communion. Because they were written by the churches or in the name of the churches to which individual members in the external communion are responsible 1st Corinthians 14 32.

Hence if they think they observe anything in them worthy of correction, they ought to undertake nothing rashly or disorderly a tactus and Unseasonably so as to violently render the body of their mother which schismatics do but to refer the difficulties They feel to their church and either to prefer her public opinion to their own private judgment or to secede from her communion.

If the conscience cannot acquiesce in her judgment. Thus they cannot bind in the inner court of conscience. Except in as much as they are found to agree with the Word of God which alone has power to bind the conscience.

Therefore they err and defect to acknowledge no authority or a very slight authority in confessions. Such are the neutrals and libertines who to consult their own interests profess nothing certain ended and determinate but amid the conflicts of contradictions are undecided and fluctuate and Falling in with the winds of fortune bend their sails to their influence their religion consequently You would properly call if they have any a monthly faith.

Nay, even a daily hemorrhobe on or hourly. Unorthodox persons and heretics are such who Seeing that they are checked by such formulas as by a bridle that they may not scatter their errors to the winds Endeavor in every way either openly or secretly and by cunning to destroy their authority as was done by the Arminians who frequently Have calumniously charged us with ascribing to these formulas and authority canonical and equal to the scriptures When they were read and explained in the public assembly as if they were considered as the very Word of God.

But the groundlessness of this accusation appears from the Acknowledged difference between confessions and the Word of God and that's from Turreton's Institutes of Atlantic theology volume 3 pages 284 and 285.

We asked the reader to notice that turrets and charges those like mr Bacon of being guilty of using the tactics of the Arminians when they unjustly and calumniously attack others and charge them with making faithful subordinate standards equal to the Word of God.

Mr. Bacon applies these Arminian tactics when he says. Quote the National Covenant confession of faith is to be sworn not because the church has required it But because it is an accurate representation of the sense of God's law it is not as the Steelites claim because the church's testimony tells us what to believe.

And again, we praise God for his grace that the Apostles did not multiply burdens and lay them on the backs of God's people as did the Pharisees in Rome and now these newest children of the Pharisees the Steelites.

And Again, the Steelites are at a significant disadvantage here in that they do not have a Pope or perhaps It would be more accurate to say they have too many Popes. Those are all from defense departed.

Notice how mr Bacon will libel us with the odious names of Popes and Pharisees in the vain hope of convincing the simple-minded by the use of disparaging language. Before I continue and to restrain evil thoughts from rising up from within those who agree with my sentiments I will quote from James Pierce's vindication of dissenters quote.

Bear patiently my brethren the indignity offered you and the less you see there is of respect and civility in their treatment The more cheerfully accept our friendship and that's from the dedication Keep thy tongue from evil and thy lips from speaking guile psalm 34 13.

Mr. Bacon seems to think it is warrantable to accuse the PRC e of making her confession of faith equal to the Word of God. Simply because we use it as a bond or term of communion for all our members. Like Turretin we respond by saying.

Quote. This power of preserving and vindicating articles of faith is Properly to be attended to in the judgment which the church ought to make concerning doctrine Also in the creeds and confessions which she ought to compose for the conservation of doctrine and the bond of ecclesiastical communion.

Their true authority consists in this that they are obligatory Upon those who are subject to them in the court of external communion Because they were written by the churches or in the name of the churches to which individual members in the external communion are responsible.

That's from his Institutes of the Lincoln theology pages 284 and 285. Not only does mr. Bacon slander fly against the PRC e and the General Assembly of the Church of Scotland. But now we have seen that he wishes to accuse the Church of Geneva as well.

While I do not conclude that mr. Bacon is an Arminian nevertheless. He has spoken like one for the second time. Rutherford rebuked him the first time and turret in the second first Scotland and then Geneva.

I pray that he will recognize his folly and that there will be no need for a third rebuke. He that is slow to wrath is of great understanding, but he that is hasty of spirit exalteth folly. Proverbs 14 29.

Presbyterial Government and Divine Right

B term number three that Presbyterial church government and manner of worship are alone of divine right and unalterable and that the most perfect model of these as yet attained Is exhibited in the form of government and directory for worship adopted by the Church of Scotland in the Second Reformation?

One the determination of superior courts are authoritative and obligatory and not consultatory only. Quote our unanimous judgment and uniform practice is that according to the order of the reformed Kirk's and the ordinance of God in his word Not only the solemn execution of ecclesiastical power and authority But the whole acts and exercise thereof do properly belong unto the officers of the Kirk.

Yet so that in matters of chiefest importance the tacit consent of the congregation be had Before their decrees and sentences receive final execution and that the officers of a particular congregation May not exercise this power independently, but with subordination unto greater presbyteries and synods provincial and national.

Which as they are representative of the particular Kirk's conjoined together in one under their government so their determination when they proceed orderly whether in causes common to all or many of the Kirk's or in causes brought before them by Appellations or references from the inferior in the case of aberration of the inferior is to the several congregations authoritative and obligatory and not Consultatory only and that's from the acts of the General Assemblies of the Church of Scotland page 108.

I Note this letter from the General Assembly to show that they especially detested the false doctrine of the independence. Who vainly believed that superior courts were consultatory only? May the Lord's people pray earnestly for an end to this gross delusion brought into the church by the promoters of anarchy to a list of dangerous errors.

Quote. Nevertheless, we also very sensible of the great and imminent dangers into which this common cause of religion is now brought by the growing and spreading of most dangerous errors in England to the obstruction obstructing and hindering of the begun Reformation as namely beside many others Socinianism, Arminianism, Anabaptism, Antinomianism, Brownism, Erastianism, Independency and that which is called by abuse of the word liberty of conscience being indeed liberty of error scandal schism heresy dishonoring God opposing the truth hindering Reformation and Seducing others and again, that's from the acts of the General Assembly of the Churches of Scotland page 333.

Notice that the General Assembly faithfully included Independency as a dangerous error as Discussed earlier in this book. This is one error that deceives the majority of the professing reformed churches in the United States and Canada.

Independent denominationalism and independent Congregationalism equally drink from the foul well of independency. Presbyterianism as promoted by the Westminster standards defends neither independent denominationalism nor independent Congregationalism but rather promotes the establishment of one church in each nation a Covenanted Presbyterian Church.

Schism and Sectarianism Under the Westminster Standards

It is noticed that notable that the General Assembly included Independency in the same list with other gross heresies. Three those who hold opinions contrary to the form of government or directory for worship are schismatic and sectarian.

Quote. Whosoever brings in any opinion or practice 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 sex.

That's the acts of assemblies page 396. Knowing that the General Assembly would censure anyone who is opening the door to schism and sex We may safely infer that the General Assembly of the Church of Scotland believed that the Presbyterial Church government and manner of worship are alone of divine right and unalterable and that the most perfect model of these as yet attained is Exhibited in the form of government and directory for worship adopted by the Church of Scotland in the Second Reformation.

These things were undoubtedly made terms of communion by the Scottish General Assembly See Taking and renewing covenants are a term of communion. Term number four. That public social covenanting is an ordinance of God Obligatory on churches and nations under the New Testament.

Public Covenanting as a Term of Communion

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 Arkansas Scotland 1712 was agreeable to the Word of God.

Quote act for taking the covenant at the first receiving of the sacrament of the Lord's Supper. The General Assembly according to former recommendations doth ordain that all young students take the covenant at their first entry into colleges and That hereafter all persons whatsoever take the covenant at their first receiving of the Lord's Supper requiring hereby provincial assemblies presbyteries and universities To be careful that this act be observed on account thereof taken in the visitation of universities and particular Kirk's and in the trial Presbyteries as the Acts of Assembly page 422.

And again that all students of philosophy at their first entry and at their laureation beholden to subscribe the Solemn League and covenant and be urged thereto and All other persons as they come to age and discretion before their first receiving the sacrament of the Lord's Supper the Acts of Assembly page 368.

Why would the General Assembly ordain that all persons whatsoever Take the covenant at their first receiving of the Lord's Supper or that all other persons as they come to age and discretion must take the covenant before their first receiving of the sacrament of the Lord's Supper if Knowledge of the Solemn League and covenant was not a prerequisite term of communion.

Those who were ignorant of the covenant or who wouldn't take it were clearly to be kept from the Lord's Supper Until such time as they were prepared. How do these actions of the General Assembly square with mr. Bacon's notions?

Does he say to the Scottish General Assembly note also what a far cry steals read the General Assembly's? position regarding the necessity of uninspired history read covenants as Part of the terms of communion is from the simple profession of faith of the Ethiopian eunuch and of Peter as from defense departed.

From this we learn that knowledge of and compliance with the covenant was required as a term of communion. Fail to tip failure to take the covenant was clearly judged as a public scandal and such refusers were barred from the Lord's Supper August 20 section 15 1647.

And if by the declaration of both kingdoms that is Scotland and England joined in arms in the year 1643 such as would not take the covenant were declared to be public enemies to their religion and country and that they be censured and Punished as professed adversaries and malignants as the Acts of Assemblies page 335.

George Gillespie Scottish Commissioner to the Westminster Assembly writes quote that which is not only sinful in itself, but a great dishonor to God a great scandal to the church and with all a Disobedience to the lawful ordinance of authority may and ought to be punished by this Christian and reforming Parliament.

But their offense which still refused to take the covenant is not only sinful in itself but a great dishonor to God a great scandal to the church and therefore a term of communion. Barrow notes. And With all a disobedience to the lawful of the ordinance of authority.

Therefore the offense of those who still refuse to take the covenant may and ought to be punished by this Christian and reforming Parliament. It is no tyranny over men's consciences to punish a great sin and scandalous sin such as the refusing and opposing of the covenant or a Dividing from it although the offender in his conscience believe it to be no sin Yay peradventure believe it to be a duty.

Otherwise it had been tyranny over the conscience to punish those who killed the Apostles because they thought they were doing God's service John 16 2 3. And that's from Gillespie's treatise of miscellany questions volume 2 page 87.

And compare that with pages 80 and 81 as Gillespie unequivocally states. Barring people from the Lord's table for refusing to take the covenant is not imposing tradition upon the conscience of men. But rather it is consistent with and agreeable to the Word of God and our subordinate standards.

Those like George Gillespie who drew up our subordinate standards understood their obligations and so does the PRC e mr. Bacon on the other hand is again clearly out of sync with the doctrine and practice of our reformed and covenanted forefathers.

Historical Testimony as a Term of Communion

D historical testimony as a term of communion. Term number five an Approbation of the faithful contendings of the martyrs of Jesus especially in Scotland against paganism potpourri prelacy malignancy and sectarianism immoral civil governments Erastian tolerations and persecutions which flow from them and of the judicial testimony emitted by the reformed Presbytery in North Britain 1761 with supplements from the reformed Presbyterian Church as containing a noble example to be followed in Contending for all divine truth and in testifying against all corruptions embodied in the constitutions of either churches or states.

Finally. What about historical testimony as a term of communion? This is by far the most maligned and least understood term. Mr. Bacon makes his most foolish comments in regard to this particular term.

He says. Quote. But one must remember that the steelites invest a similar meaning in the term historical Testimony that the Romanist does with his inspired tradition of the fathers that is from defense departed.

The reformed Presbytery registers their protest against those who would palm off upon a credulous world a Confession instead of a testimony when they state quote. One the Bible both Old and New Testament is largely historical the books of Genesis and Matthew beginning with narrative the wonderful works of God.

It is thus adapted to the rational nature of man and equally to the spiritual nature of the new man. And that's from the minutes of the reformed Presbytery September 30 1875 as cited in the Reformation Advocate page 250.

For he established a testimony in Jacob and appointed a law in Israel. Which he commanded our fathers that they should make them known to their children. That the generation to come might know them even the children which should be born.

Who should arise and declare them to their children that they might set their hope in God and not forget the works of God? But keep his commandments and might not be as their fathers a stubborn and rebellious generation.

A Generation that set not their heart aright and whose spirit was not steadfast with God psalm 78 verses 5 through 8. And that Scripture proof has been added to this quotation. So he barrel carries on with the quotation of the reformed Presbytery.

To without the use of uninspired history the church cannot ascertain the fulfillment of prophecy. Accumulating external evidence of its divine original. Especially can Christ witnesses no otherwise than by history identify her confederated enemies the man of sin and son of perdition.

His paramour the well-favored harlot and her harlot daughters the offspring of her fornication with the kings of the earth. That's the minutes of reformed Presbytery September 30 1875 as cited in the Reformation Advocate page 250.

Biblical Examples of Remembering and Rehearsing History

Then he said unto them nation shall rise against nation and kingdom against kingdom and great earthquakes shall be into diverse places and Famines and pestilences and fearful sights and great signs shall there be from heaven.

But before all these they shall lay their hands on you and persecute you Delivering you up to the synagogues and into prisons being brought before kings and rulers for my name's sake. And it shall turn to you for a testimony.

Settle it therefore in your hearts not to meditate before what you shall answer. Luke 21 verses 10 through 14. Again the scripture proof has been added 3 the present cannot in faith confess the sins or express.

Thanks to God for the mercies of a former generation except on the credibility of human history again from the same minutes and The seed of Israel separated themselves from all strangers and stood and confessed their sins and the iniquities of their fathers.

Nehemiah 9 2. And again the scripture proof has been added for No. Otherwise can a Christian know the time and place of his birth or the persons whom God commands him to honor as his father and mother.

Then by uninspired testimony. And the same is true of his covenant obligation if baptized in infancy. 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 with us enter our solemn and uncompromising protest. And those are from the same minutes as found page 250 of the Reformation Advocate. My son hear the instruction of thy father and forsake not the law of thy mother.

Proverbs 1 8. Did the General Assembly of the Church of Scotland 1638 to 1649 include history as a term of communion? 1. Robert McWard Emanuelsis to Samuel Rutherford at the Westminster Assembly was a zealous minister and protester against the faction calling herself the Church of Scotland.

This protégé of Rutherford collected and Edited Rutherford's letters and is notable for many of his faithfully written works. Not the least of which is his excellent book entitled earnest contendings for the faith.

Citing a letter from John Welch to Robert Bruce. Robert McWard comments upon the importance of judicial history to the Church of Jesus Christ quote. But whether I have reason to deny what is so confidently asserted let the following testimony be considered that it may decide.

Great, mr. Welch in his letter to mr. Bruce writes thus quote what my mind is saith He concerning the root of these branches the bearer will show you more fully. They are no more to be accounted Orthodox.

But apostates they have fallen from their callings by receiving an anti-christian and bringing in of idolatry To make the kingdom culpable and to expose it to fearful judgments for such an high perfidy Against an oath so solemnly exacted and given and are no more to be accounted Christians.

But strangers and apostates and persecutors and therefore not to be heard anymore either in public or inconsistories colleges or synods. For what fellowship have light with darkness and so forth? Calderwood's history page 743.

Now sir, here is not only a testimony of one of the greatest lights that ever shined in our church Directly contradicting what you assert, but considering how carefully this history was revised by our General Assembly We are to look upon it as the judgment of our whole church.

That letter being therein insert as a commendation and vindication of that eminent man of God. And that's from earnest contendings of the faith or for the faith. Page 127. As a second witness, I quote from the preface to the reader in the eighth book of Calderwood's history of the Church of Scotland.

Quote as. Therefore we are hopeful that this notable history compiled and written by such an accomplished and credit worthy author Thereunto appointed and authorized by the General Assembly of the Church of Scotland.

Several times revised amended and at length approved as could be evidenced by the acts of our assembly. Which herewith had been published for verification if our church records registers had not been seized.

Will be the more commended and endeared unto thee that it is almost the only monument left all the public registers of the Church of Scotland having as was hinted by divine permission for our farther trial and affliction lately fallen into the hands of the prelates and their Partners the known enemies of her true liberties and that's from Calderwood's history of the Kirk of Scotland volume 8 page 21.

Especially notice these words. Quote. But considering how carefully this history that is Calderwood's history was revised by our General Assembly. We are to look upon it as the judgment of our whole church.

Why would Robert McWard say such a thing? Imagine history being looked upon as the judgment of the whole church. Would such a statement come out of mr. Bacon's mouth. I doubt it. Considering that Robert McWard was a close friend of Samuel Rutherford and of John Brown of Wamphre.

This is quite a statement to hear him make. Consider that the General Assembly was pouring their resources into and carefully revising Calderwood's history. Why would the General Assembly of? 1648 allow David Calderwood an annual pension while he labored upon this massive task of writing the true history of the Church of Scotland.

Because this history was written and thereunto appointed and authorized by the General Assembly of the Church of Scotland. Several times revised amended and at length approved as could be evidenced by the acts of our assembly which herewith had been published for Verification if our church registers had not been seized.

For the purpose of passing on an authentic judicial and historical testimony to posterity. It was entered into the registers of the Church of Scotland to show that with one voice the General Assembly concurred with its contents and that it could be considered a credible testimony of the application of their principles and subordinate standards to their history.

They knew that history is not neutral and that the uninterpreted facts of history did not speak for themselves. They would not rely upon the godless world to testify against the faith of their forefathers.

They understood that they must come to an agreement about who contended for the truth and who contended against it. They understood that they had a duty to extinguish the remembrance of the wicked and to exalt the mighty works of the Lord through his children.

Like Israel of old they would write it for a memorial and rehearse it to their children. They would remember the covenant of their ancestors and pass it on from generation to generation. Why. Because God is the creator of time and history and he is glorified when we rehearse his mighty works.

Our agreement upon the mighty deeds of God is essential to our communion with one another. The General Assembly knew this and so did the faithful covenanters who followed in their footsteps. Sadly mr. Bacon seems to imply that communion and agreement in the truth has little to do with the history of our forefathers or their mighty victories in Christ Jesus.

Do not be fooled by his false argumentation. He opposes himself and the testimony of the faithful when he speaks against history as a term of communion. Under the disguise of Christian tolerance. He teaches that which would steal away our covenanted inheritance and.

The Old Testament Call to Memorialize God's Works

And the Lord said unto Moses write this for a memorial in a book and rehearse it in the ears of Joshua. For I will utterly put out the remembrance of Amalek from under heaven. Exodus 17 14. They that are delivered from the noise of archers in the places of drawing water.

There shall they rehearse the righteous acts of the Lord. Even the righteous acts towards the inhabitants of his village inhabitants of his villages in Israel. Then shall the people of the Lord go down to the gates.

Judges 511. Remember his marvelous works that he hath done his wonders and the judgments of his mouth. Oh ye seed of Israel his servant he children of Jacob his chosen ones. He is the Lord our God his judgments are in all the earth.

Be mindful always of his covenant the word which he commanded to a thousand generations. Even of the covenant which he made with Abraham and of his oak oath unto Isaac and Hath confirmed the same to Jacob for a law and to Israel for an everlasting covenant first.

Chronicles 16 12 through 17. We have sinned with our fathers and have committed iniquity. We have done wickedly. Our fathers understood not thy wonders in Egypt. They remembered not the multitude of thy mercies, but provoked him at the sea even at the Red Sea.

Historical Precedent and Binding Church Judgments

Psalms 106 verses 6 and 7. That which hath been is now and that which is to be hath already been and God requireth that which is past. Ecclesiastes 3 15. How did the General Assembly of Scotland view their own history.

To what does the General Assembly of Scotland say about all the General Assemblies that proceed preceded them? How do they view their own history. Do they make compliance with former acts of General Assembly a term of communion?

Quote. The assembly constitutes and ordains that from henceforth no sort of persons of whatsoever quality or degree Be permitted to speak or write against the said confession. This assembly or any act of this assembly and that under the pain of incurring the censures of this Kirk.

That's from the acts of the assemblies page 51. And again and likewise in case they acknowledge not this assembly reverence not the Constitutions thereof and obey not the sentence and make not their repentance conform to the order prescribed in this assembly ordains them to be Excommunicated and declared to be of these whom Christ commanded to be holden by all and every one of the faithful as Ethnics and publicans again the acts of assembly page 22.

Who would believe that a faithful General Assembly would not expect their rulings to be implemented year after year. As soon as these acts are determined they become historical judicial testimony which bind the church insofar as the human Constitution itself agrees with the Word of God as His standard Presbyterian practice.

Those who willfully and obstinately refuse to abide by the faithful rulings of General Assembly are Excommunicated. This makes their historical testimony the application of their principles in history binding upon subsequent generations and a term of communion.

Dear reader consider the Presbyterian position of the Scottish General Assembly and ask yourself. Are they using historical testimony as a term of communion? A the General Assembly censures that is bars people from the Lord's table people for ignorance and scandal year after year.