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An Exposition and Defence of Reformed Presbyterianism

An address given by Rev. Prof. Norris Wilson, M.A., M.Th. PhD.
at the Installation of Rev. Peter Jemphrey

While Covenanters readily admit that today the Reformed Presbyterian Church of Ireland is but a small branch of the Church of Jesus Christ (or the whole family of believers) in the world, nevertheless our basic principles are not different from those held by many Reformed and evangelical churches.

Historically our roots go back to that marvellous work of God’s Holy Spirit in the sixteenth and seventeenth centuries that we refer to as the Protestant Reformation. Central to this great movement was the recovery of the foundational belief that in the Old and New Testaments God has given to His Church an inspired, infallible, inerrant, authoritative, complete and final revelation of His mind and will.

One of the great achievements of the Reformation was a systematic presentation of the teaching of the Scriptures in the Westminster Confession of Faith and in its Catechisms, Larger and Shorter. These (with minor reservations, viz. WCF. Ch. 23, para. 3; Ch. 31, para. 2; Ch. 24, para.4) are our subordinate doctrinal standards. We heartily endorse the statement of WCF. Ch. 1, para. 6, that, The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or, by good and necessary consequence, may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men.

Thus, with like-minded Reformed and evangelical churches, we share the scriptural doctrines concerning God, man, sin, salvation, the life of faith and the last things. Our theology is covenant theology. We see the unfolding revelation of God’s covenant purposes in the Old and New Testaments as the backbone of the plan of salvation. With regard to the application of that plan of salvation to the elect of all nations, we hold that system of doctrine set forth by the great Reformer John Calvin as being most agreeable to the teaching of Scripture. (In the historical dispute with Arminius this became focused in the Five Points, namely, total depravity, unconditional election, limited or definite atonement, irresistible grace and perseverance of the saints).

We share with other Reformed and evangelical churches the scriptural view of the church in terms of her meaning, her membership, her marks and her mandate in the world. Mission is at the very heart of the gospel and so we passionately believe that a living church is one that goes out to evangelise. We believe in the free offer of the gospel. We believe, with Paul at Athens, that, God is now commanding all men everywhere to repent.

We believe that presbyterianism, or government of the church by elders through a system of graded church courts, is that form of church government outlined in Scripture. We practice the clear Scriptural teaching that the eldership is to be restricted to men.

We also share with other Reformed and evangelical churches the Scriptural teaching concerning the sacraments, baptism and the Lord’s Supper. These find their significance within the Covenant of Grace and are to be administered only to believers embraced within that Covenant. In the Lord’s Supper the believer renews his covenant commitment to Christ and communes with Him, being strengthened in the faith. Baptism is the sign and seal of the Covenant, signifying the inner work of the Holy Spirit in the life of a believer in applying the benefits of the Covenant. Scripture teaches that the infants of believers are included in the Covenant and so we concur with Larger Catechism, question 166, Baptism is not to be administered to any that are out of the visible church and so strangers to the covenant of promise, till they profess their faith in Christ and obedience to him, but infants descending from parents, either both or but one of them professing faith in Christ and obedience to him, are in that respect within the covenant and are to be baptised. It is clear then that we have here a basic difference with our Baptist brethren on the scriptural teaching regarding the meaning of and subjects for baptism. We also differ with them on the mode of baptism, believing it to be properly administered by pouring or sprinkling as Scripture teaches.

Once again with other Reformed and evangelical churches we put great stress on the Scriptural teaching regarding the family - the differing roles of husband and wife, the duties of parents and children, the importance of family worship.

We also have common ground with many other Reformed and evangelical churches with regard to Scripture’s teaching on the Holy Spirit. In this age of so-called Manifestations of the Spirit, such as the Toronto Blessing, we take a different view on the meaning of the Baptism of the Spirit. We see no Scriptural grounds for such a baptism as a second dramatic experience following conversion, to be accompanied by ecstatic utterances or experiences and believe no Christian should seek such an experience. We hold to the cessation of certain gifts of the Spirit - namely apostleship, prophecy, spontaneous speaking in tongues (or other languages) and miraculous gifts of healing as the norm.

Finally, speaking of what we share in common with other Reformed and evangelical churches, we share the view that, in these days of theological inexactness, imprecision and also false ecumenism, there must be a strong witness against falsehood - whether that be the subtle secular humanism of our post-christian western society, or the errors of the false cults, or the errors of world religions like Hinduism or Islam - all of whose followers we are to seek to win for Christ. We believe a sensitive witness against the errors of Roman Catholicism is still necessary, even after Vatican Two. We also witness against the errors of Freemasonry, which we hold to be a false pseudo-religion. We believe, in the face of all of this, in the passionate proclamation of the whole counsel of God. There can be nothing less than the faithful expository teaching, preaching and application of the Word from our pulpits.

The question may well be asked at this point, Where then is the difference between Reformed Presbyterianism and other Reformed and evangelical churches? Such differences as there are lie in the application and implementation of certain basic Scriptural principles by Covenanters - especially in the prominence we give to the Scriptural teaching concerning the Kingship of Christ. This is spoken of in the Covenanter Banner often displayed in our meetinghouses, which bears the inscription, For Christ’s Crown and Covenant. Our vision is that of Isaiah in Isaiah 6 (cf. Jn. 12: 41), of Christ upon the throne of the nations. It is the vision of the writer to the Hebrews in chapter 2 verse 9 - We see Jesus... now crowned with glory and honour. The risen Christ claimed, All authority in heaven and on earth belongs to me and we respect that claim and seek to apply it. This Lordship of Christ means that His people are not free to decide on matters of doctrine, church government or worship according to their own desires, likes or dislikes. Reformed Presbyterianism is a serious (and we believe consistent) attempt to work out the implications of the Kingship of Christ, especially when we come to form our views of church and state.

Covenanters believe Scripture teaches the duty not just of individuals, but of the church and the state to respond to Christ’s covenant and mediatorial Kingship by covenanting. By this we mean a solemn binding of themselves to loyalty and obedience to Christ. In the history of redemption recorded in Scripture we see this happening in times of revival and reformation. The same happened in Scotland and the British Isles after the Reformation, especially in 1638 and 1642. We, as Covenanters, are inheritors of the spiritual vision and insight that bound, not just the church, but also the nation to acknowledge Christ as King and His Word as Law. For us this was the spiritual high point of these Islands. In the words of that great Covenanter of the last century, Thomas Houston, we consider these covenants, to be the glory of these kingdoms and we assent to their perpetual obligation.

Thus our position is that we regard the principles of these two covenants as still binding and unreservedly accept the obligation imposed by them. We believe our nations’ repudiation of these has been to their incalculable loss. Quite simply we believe that Christ rules over the nations of the U.K. and the Irish Republic and that they should acknowledge this and submit to him. Once they did - now they are in blatant breach of this requirement. The Lord Jesus Christ is excluded from national life. It is because of this tragic state of affairs that Covenanters cannot give unqualified allegiance to the state. Thus, with a sense of sorrow, we are political dissenters. We feel we cannot give wholehearted support to any government, constitution or political party that refuses to acknowledge the kingship of Christ. We hold that believers should only vote for candidates for political office who give evidence of Christian character, promise to frame policy in accordance with the Word of God, dissent from anything that is against the Word of God and, instead of taking an unqualified oath of allegiance, make an affirmation of loyalty that safeguards their primary loyalty to Christ.

It is the application of this view that stands behind Covenanters’ refusal to be involved with the Orange Order. Apart from other problems in its makeup (such as dubious carry-overs from Freemasonry, unscriptural secrecy, unlawful oaths, usurpation of the place of the church), it is this organisation’s stress on the political aspect of the Revolution Settlement of 1688, which failed to acknowledge the kingship of Christ, and its requirement that its members give unqualified allegiance to this settlement, that means the true Covenanter will not get involved with it. As a matter of fact it was the refusal of the Covenanters in 1690 to fully endorse the Revolution Settlement that began the separate existence of the Reformed Presbyterian Church. We also believe this gives us a positive advantage in the Ireland of today. Our position of non-involvement with political parties and the Orange Order aids us in doing cross-cultural evangelism in the divided society of our island today. It is because we truly love our nations that we refuse to let anything hinder us in our task of prayerful evangelism as we proclaim, Jesus Christ is Lord.

Finally it will be immediately remarked that our form of worship sets us apart today. Sadly this was not always the case. Covenanters have remained true to the Westminster Standards and their Directory for Public Worship. The Confession teaches the Biblical Regulative Principle of Worship. This is that God orders His worship as He wants and that whatever is not commanded is forbidden. Accordingly it is clear that God has appointed the Psalms for praise in worship. They are the psalms, hymns and songs Paul refers to in Eph. 5:19 (as the titles in the Psalter indicate). Furthermore we find there is no warrant for instrumental accompaniment to the singing in worship. The call to worship, exemplified by Heb. 13:15 is to, offer the sacrifice of praise... that is the fruit of our lips giving thanks to His name. The instruments in the Old Testament had a particular role in the Temple worship as part of the sacrificial ritual. It follows that since this is done away with in Christ it would be as logical to demand an altar, a lamb and a High Priest in our worship today as it would be to demand musical instruments. Such a stand is bound to be unpopular in the world of today with its changing fashions in worship, but again all we can say is that the R.P. Church has remained true to a confessional and Biblical position while others, for whatever reasons, have moved away.

Covenanters hold these distinctives today only because we believe we are bound by the teaching of Scripture. We have no wish to be schismatics. Quite the reverse in fact. In as far as we can we practice the communion of saints as our Confession and our Saviour enjoin us to. Our rule is clear - Jesus is Lord... In all things He must have the pre-eminence. We are all too aware of our faults and failings, but our prayer is that by His grace and power He would enable us to be faithful.

© Prof. Norris Wilson, reproduced with permission