Minutes and Papers of the Assembly – A Closer Look

Yesterday we received our set of The Minutes and Papers of the Westminster Assembly, 1643-1652. Time does not permit a close inspection just now, but I will provide readers a closer look at the contents of these five volumes, with a transcription of the table of contents, below the photograph. 

VOLUME I : Introduction — [xxiv, [4], 279 p.]
Foreword
Preface
Acknowledgments
List of Plates [collected between pages 36 and 37]
• Westminster Abbey Library, looking south
• Jerusalem Chamber, looking south
• Jericho Parlour, looking west
• Attendance list (Dr. Williams’s Library MS 38.1, fo. 150r)
• Opening page of Session 45 (Dr. Williams’s Library MS 38.1, fo. 2r)
• Shorthand minutes (Dr. Williams’s Library MS 38.2, fo. 100r)
• ‘Concerning burial of the Dead’ (HL/PO/JO/10/1/182, MP 13 Mar. 1644/5)
List of map and figures
List of tables
Map of English and Welsh counties.
1. Summoning of an assembly
2. The Reformation at Westminster
3. The Westminster assembly at work
4. The text of the minutes and papers
5. The reception of the Westminster assembly
Reader’s guide
Biographical dictionary
Register of citations
Appendices
1.   Parliament’s summoning ordinance for the Westminster assembly
2.   Members of the Westminster assembly and Scottish commissioners
3.   Officers, scribes, and servants of the Westminster assembly
4.   Standing committees of the Westminster assembly
5.   Assembly routines
6.   The ‘Protest’ taken by assembly members, and parliament’s eight rules
7.   Rules for plenary sessions and assembly committees
8.   Voting practices
9.   Drafting assembly documents
10. Speakers called to order
11. Stipends paid to the Westminster assembly
12. Conjectural seating patterns in the Jerusalem Chamber
13. Leading assembly contributors
14. The nine queries
15. The examination of ministers
16. Note on the conjectural plan of the Jerusalem Chamber
17. Members of the Westminster assembly after the engagement, 1649-1653
Glossary
Printed works of the Westminster assembly, 1643-1648
General bibliography

VOLUME II : Minutes, Sessions 45-119, 155-198 (1643-1644) — [687 p.]
The votes of the Westminster assembly, 1643-1644
The minutes of the Westminster assembly, Sessions 45-119, 155-198
Disbound paper

VOLUME III : Minutes, Sessions 199-603 (1644-1646) — [791 p.]
Sessions 199-600
Parallel sessions 601-603

VOLUME IV : Minutes, Sessions 604-900 (1646-1652) — [897 p.]
Parallel sessions, 604-900
Sessions 901-1163 and 1 March 1649 to 25 March 1652
Disbound papers

VOLUME V : Assembly Papers, Supplementary Materials, and Indexes — [472 p.]
Calendar of papers of the Westminster assembly [documents 1-141], p. 1-346
Plenary sessions of the Westminster assembly, p. 347-379
Scripture and Apocrypha Index, p. 380-403
Subject Index, p. 404-414
Place Index, p. 415-432
Person and Name Index, p. 433-472

And on a humorous note, don’t miss the short video commercial, here.

The Assembly’s Shorter Catechism

The following article, though written from the perspective of a concern within Congregational churches in the early 19th century, has much that is applicable for us today.  One key point is made in the statement that “Doctrinal  standards give stability, and secure uniformity of sentiment and discipline.” Dr. John Leith made this same point, though more extensively, some years ago in his Warfield Lecture, “Reformed Preaching Today.” Among other points, Leith stressed that the recovery of great preaching requires a well-educated congregation that can track with the pastor’s sermons:

 The recovery of great preaching calls for the revival of the Christian community as a disciplined, knowledgeable, worshiping community of people. The recovery of preaching and the recovery of the community will have to take place together, because there can be no recovery of a vital Christian community, well informed, apart from the recovery of great preaching. And on the other hand, a great congregation makes a great preacher.

And catechesis is the indisputable foundation of a great congregation!

The Assembly’s Shorter Catechism

[The Charleston Observer, 10:29 (16 July 1836): 113.]

            In this age of change and boasted improvement, we have witnessed with regret, the increasing disposition of Christians to depart from ancient standards and formularies of doctrines. How far the love of novelty has influence in producing this state of things, we are not prepared to say. The fact is that innovations and changes are easily effected, and the old paths are forsaken; often, seemly because they are old and have been trodden by men of other ages, and new ones are chosen, seemingly because they are new and without examination, whether they will conduct safely or not.

            Perhaps in no portion of the Christian church has the change been greater, than in the congregational churches of Connecticut; ancient standards of doctrine in these churches, have been suffered to pass away, not by a public and formal objection, but by silent neglect on the part of individual churches in order to accommodate and receive to their communion such as would dissent from doctrines contained in their old standards. To this as one cause silently operating, may be traced as we believe the gradual decrease of the congregational churches in Connecticut, and the increase of other denominations. Doctrinal standards give stability, and secure uniformity of sentiment and discipline, and then adhered in the denominations embracing them, they serve to strengthen and increase that denomination but when such standards are trodden down or thrown aside, the denomination is changed in its distinctive character, notwithstanding the name should be still retained.

The Great Value of Catechizing

A PLEA FOR THE CATECHISM
by E.P. Whallon
[The Presbyterian 98.10 (8 March 1928): 4.]

A church that educates its children in the doctrines of God’s Word and trains them in the performance of Christian duty, is sure to be a stable and strong organization, and without this there is no promise of abiding strength nor assurance of any real stability. The children and young people must be trained to be intelligent in their conception of Christian truth, and substantial and reliable in their rendering of Christian service, and we may confidently expect the Holy Spirit to bless this to their regeneration.

The children of this generation, even those of our Presbyterian families, are exactly similar to those in corresponding families, are exactly similar to those in corresponding situations in earlier days. Those who are carefully and prayerfully trained up in the nurture and admonition of the Lord will be found, according to the divine promise, not departing when they are old, from the way in which they should go. If they are neglected, they will turn every one to his own way. As ministers of the gospel, as Christian parents, and as professed believers, we cannot afford or consent to believe anything else or less than this. The responsibility is, as it always has been, since the time of Eli, whose “sons were vile and he reproved them not,” largely with the parents, where God first lodged it and from whom he does not remove it. Children must be taught and trained, if they ultimately walk in ways of pleasantness and paths of peace.

The Prominent Place of Catechesis

Catechizing

by Prof. Wm. C. Robinson

[excerpted from The Christian Observer 121.38 (20 September 1933): 7.]

Recent research is giving an increasingly prominent place in the establishment of early Christianity to catechizing. The Greek verb, “katecheo,” occurs seven times in the New Testament. In five of these instances it is used in our technical sense of elementary religious instruction. Luke wrote the third Gospel to confirm Theophilus in the irrefragable certainty of the topics, “logoi,” in which he had been catechized (Luke 1:4). Mark labored as a catechist under Peter. His Gospel may be described as Peter’s catechism “concerning the things Jesus began to do.” Indeed, the fact of this early Christian catechizing is so well recognized that it has become one of the basic presuppositions of the new investigation in the origins of the Gospels known as “Formegeschichte.”

Paul exhorts the Thessalonians: “Stand fast and hold the traditions which ye were taught whether by word or by epistle of ours” (II Thessalonians 2:13). He reminds the Romans of that “pattern of doctrine which had been delivered unto them” by teachers other than himself (Romans 6:17). A fragment of the original formula or belief is preserved in I Corinthians 15:3f. This confessional formula “was made known to Paul already at the time of his baptism” (Cf. I Corinthians 15:3f. with Romans 6:3f.).

Professor R. Seeberg says that “the primitive Christian ‘traditions’ (I Corinthians 11:2; cf. ‘first principles,’ Hebrews 6:2) offered more or less fixed formulas and traditions of the faith and moral life.” “Thus over against the freely working spirit principle, the individualization of inspiration and enthusiasm there stood from the beginning a structure of fixed representations, doctrines, regulations, morals, usages, historical authorities. The interworking of these two features made possible an ordered historical development. The form did not remain an empty form, but the personal experience gave it content; on the other hand, the experience did not become a formless enthusiasm but inclosed itself in the forms of the primitive knowledge of Christ.

The contents of “The Catechism of Primitive Christianity” have been carefully collated by A. Seeberg, R. Seeberg, and A.D. Heffern. It included:

(1) The Formula of Belief. In the case of Jewish converts this was chiefly “the things concerning Jesus” (Luke 24:19), the “elucidation and defense of the Gospel facts.” In the case of the Gentiles it certainly included the Jewish catechesis concerning monotheism (Hebrews 11:6, Romans 3:30). R. Seeberg offers ample New Testament evidence to show “that to this belonged also the triadic formula,” which “trinitarian belief in God” rests on the revelation which Christ made during the forty days.” “The words of faith,” I Timothy 4:6, gradually crystallized into the Roman symbol, the primitive form of the Apostles’ Creed. This “pattern of sound words” was taught the neophyte just before baptism, and was confessed by him at that sacrament.

A Catechism in Rhyme

Yet another form of a children’s catechism. This version was published in THE WESTMINSTER ASSEMBLY’S SHORTER CATECHISM, WITH SCRIPTURE PROOFS.  [Portland : Hyde, Lord and Duren. New-York City : Eli French. 1847.] 

A CATECHISM IN RHYME.

1. Who made you, child, and bade you live?
God did my life and spirit give.

2. Who keeps you safely, can you tell?
God keeps me safe, and makes me well.

3. How has God shown the way of truth?
The Bible is the guide of youth.

4. How should you act to God above?
With fear and honour, praise and love.

5. Does God know all you do and say?
Yes, and my thoughts both night and day.

6. Have you and evil heart within?
Yes; I was even born in sin.

7. How does your heart its badness show?
By sinful words and actions too.

8. Is not God angry when we sin?
Yes. Oh how wicked I have been.

9. What do your sins deserve t’ obtain?
Present and everlasting pain.

10. And can you save yourself from wo?
I cannot save myself, I know.

11. Have you the power to change your heart?
No; it is prone from good to start.

12. Who, then, can peace and pardon give?
Jesus, who died that we might live.

13. What proves that Jesus Christ will save?
His life, his cross, his death, his grave.

14. Can none but Christ for sin atone?
The blood of Jesus Christ alone.

15. And how may you his grace receive?
In Jesus Christ I must believe.

16. Must you repent with humble heart?
Yes, and from every sin depart.

17. From God what blessings should you seek?
Lord, save my soul for Jesus’ sake.

18. Should you love Christ, who was so good?
Oh yes, with all my heart I should.

19. Did Christ become a little child?
Yes, holy, humble, meek and mild.

20. What did his early his’try shew?
Jesus in strength and wisdom grew.

21. What was foretold of Jesus’ grace?
The Lambs he’ll on his bosom place.

22. And were the young thus loved and blest?
Christ took and clasped them to his breast.

Sinful Opposition Manifested

Study of the Confession of Faith and Larger Catechism
by Rev. John M. Minich
[excerpted from THE PRESBYTERIAN 96.16 (22 April 1926): 11.

At the present time, when so much sinful opposition is being manifested toward that marvelous document, our Confession of Faith, the question might rightly be asked, “How thoroughly do ministers who, by God’s grace, still remain true to the pure, full gospel of Christ and Jesus, and yearn to be deepened in their spiritual comprehension, study this disputed, but nevertheless, grand statement and pronouncement of belief?”

Confession of Faith (1840)

One hundred seventy years ago, Presbyterian congregations were largely ignorant of the Church’s own Standards.  Are we much better off today?

“The Presbyterian Board of Publication have issued a correct edition of the Confession of Faith, and they are now selling it at the lowest possible rate, without any regard for pecuniary profit ; their principal aim being to circulate it widely through the Church.–It will be readily admitted that every Presbyterian should be at least partially acquainted with the standards of his own church, and yet how many are there who have never made these the subject of a days study?  It is wholly inexcusable in pastors to have families under their care who are not provided with the Confession, especially when a little exertion on their part, might supply the defect.  Will not Pastors and Sessions at once resolve that every family in the Presbyterian Church in the United States shall, before the expiration of two years, be provided with the Confession of Faith of our Church?”

[excerpted from The Charleston Observer 14.8 (11 April 1840): 2, col. 3.]