Book Reviews
Extracted from Ordained Servant vol. 5, no. 3 (July 1996).
Jus Divinum Regiminis Ecclesiastici, or The Divine Right of Church-Government. [By] The Ministers of Sion College London, 1654. Revised and Edited by David W. Hall, 1995, Naphtali Press, P. O. Box 141084, Dallas TX 75241. Reviewed by Rev. Ralph A. Pontier, pastor of the Redeemer Alliance Reformed Church in Orange City, Iowa.
Jus Divinum is a must read for all concerned with doing things “decently and in order” in Christ’s church. Originally written at the time of the Westminster Assembly, it is a thorough and eminently biblical presentation of the case for presbyterial church government. It will undergird and fortify all those committed to Presbyterian or Reformed church government, demonstrating that the structures handed down to them from the past are more than a matter of mere tradition. The book also employs a pastoral approach designed to “gain rather than grieve” those who dissent from the arguments presented. In an age where pragmatism and relativism rule, this book is a light shining in the darkness. It will do much to guard against the temptation to discard the structures of the past because they have been abused or because something else may appear more suited to the tenor of the times.
It begins with a valuable article by the editor, “The Original Intent of Westminster,” describing the historical setting of the work and citing numerous authorities demonstrating that Jus Divinum represents the full and unfettered views of the Westminster divines, who, because of pressures from the Parliament under whose authority they labored, were not able in the Westminster standards, to give full expression to all their views. Though the Westminster Confession and Directories do not contradict the views of the Presbyterian majority of the Westminster Assembly, they were modified under duress from the very Erastian Parliament. Therefore, Jus Divinum, published anonymously to protect its authors from reprisal, is an invaluable resource to understanding the full thinking of that historic body.
The editor has also included in his article a section on the nature of church power, which by itself, may be almost enough to convince any congregationalist or independent that the church assemblies should have more than merely an advisory voice. Summarizing ideas from the book, the editor shows that church power differs from civil power not in the extent of enforcement but only in the agency of enforcement. Christ bestows on His church officers real authority that is to be submitted to and obeyed wherever it is properly manifested.
The book displays careful, logical, and thorough scholarship of a kind rarely found in modern works. It is divided into two main sections, the first setting forth general principles of church government and the types of proofs that may be adduced to establish the biblical form of church government, and the second describing the biblical form of church government with proofs and objections answered.
The first two chapters of Part I briefly set forth the main argument of the book, that there is for the visible church a divinely revealed and appointed form of church government which is obligatory for all Christ’s churches. This government is jus divinum that is, by divine law or divine right. The thesis is essentially the same as that summarized in the Belgic Confession, Article 30 that the “Church must be governed by that spiritual polity which our Lord has taught us in His Word.”
The rest of Part I briefly sets forth the grounds by which anything may be claimed to be by divine right, in ascending importance:
- By Light of Nature;
- By obligatory Scripture Examples;
- By divine Approbation;
- By divine Acts;
- By divine Precepts or Mandates.
The main body of the book is found in Part II which sets forth the general nature of church government, namely its power and authority, and distinguishes church government from other types of government. It proves that the proper “receptacle” of church government is not the civil magistrate, as in Erastianism, nor the community of the faithful, as in congregationalism, but in “Christ’s own officers,” namely pastors and teachers, ruling elders and deacons. Special attention is given to show how the officers are the subject of church government “severally and jointly in different Ruling Assemblies” showing “the Divine Right of Congregational Elderships, Classical Presbyteries, Synods or Councils.” It concludes by adducing several proofs of the real but not absolute power of the greater assemblies over the lesser assemblies, showing the “Divine Right of Appeals from the lesser to the greater Ruling Assemblies.” Several helpful appendixes and indexes have been added by the editor.
Of special note—and worth—is Chapter 12 setting forth an analysis of the churches of Jerusalem, Antioch, Ephesus, and Corinth showing that in each city there were multiple house congregations under one presbyterial government. By careful examination and collation of biblical data, which by themselves might appear incidental, a clear pattern of church organization emerges. Such a pattern of organization, which was under the direct supervision of Christ’s apostles, must, contend the authors, be received as Christ’s rule for the church of all later ages. Chapter 13 is also a treasure of rich exposition of Acts 15 and related texts, demonstrating the need and warrant for provincial, national and ecumenical synods.
Editor David Hall deserves our commendation and thanks for making available this classic reprint.
Beyond Promises: A Biblical Challenge to Promise Keepers by David Hagopian and Douglas Wilson, paperback, 270 pages, Canon Press, Moscow, Idaho 1996. $14.00. Reviewed by the editor.
This is an important book. It is very well researched and exemplifies the biblical mandate to “speak the truth in love.” The authors are more than willing to give credit where they can, as they do in the opening chapter. Yet the disturbing facts concerning this rapidly growing movement are such that, in the end—after a fair and extensive demonstration of the unbiblical aspects of the whole thing—one can only wonder that so many evangelical Christians have been so undiscerning.
The book is divided into four sections. The first section—consisting of a single chapter—properly notes some of the positive features. The second—which has six chapters—contains a fine exposition of basic Reformed doctrine in interaction with some of the shallow and inconsistent thinking that marks the PK movement. This is followed by a third section—consisting of 8 chapters—dealing with the seven promises that serve as a kind of creedal masthead for the movement. It is in this section that the authors convincingly demonstrate the stubborn fact that PK is not so much a solution as it is “a major part of the problem” (p. 208). If this sounds too severe I can only recommend that you read these chapters for yourself. The final section—consisting again of one chapter—is a call to both the PK and to the Church to rise to more biblical standards.
I would urge all office bearers of the OPC to read—and ponder—this book.