"Lectures on the Principles of the Second Reformation" BY MINISTERS OF THE REFORMED PRESBYTERIAN CHURCH, SCOTLAND.

                      LECTURE  I.                                                  



SECOND REFORMATION—FACTS—PRINCIPLES—OVERTHROW—REVOLUTION—RISE OF REFORMED PRESBYTERIAN CHURCH—ADHERENCE TO THE SECOND REFORMATION—ITS IMPORTANT BEARINGS—REASON AND OBJECTS OF THIS SERIES OF LECTURES.

WHAT are the principles to which so much importance is attached? is a question meeting us as we introduce the proposed course of Lectures. In giving a reply to this most reasonable demand, reference must, of course, be made to the history of the memorable period with which the principles in question are associated—the principles of theSecond Reformation. But in answering this question, I am not to be expected to give lengthened historical illustrations, nor am I to adduce a body of statutory proofs, nor am I to take up the scriptural argument in support and defence of the principles in question. Besides the impossibility of comprehending all this in a single lecture, I should, were I to attempt it, necessarily anticipate the tasks assigned to the brethren that are to succeed me. My duty at present, if I do not mistake it, is to make some brief preliminary observations, preparing the way for the discussions announced in the syllabus, by placing before the mind the principles that are to be advocated, and endeavouring to awaken interest and attention by impressing the mind with a sense of their importance. To this task, then, I immediately address myself.
The Second Reformation forms a brief, but crowded and lucid, chapter in the history of our country, and of the church of God in it, a chapter in which every British Christian should be well read. The period commencing in 1638, and continuing for the ten years which follow, has been usually known, in the ecclesiastical history of this country, by the designation of the Second Reformation, to distinguish it from a period of longer duration in the preceding century, usually called from its priority, not its excellence, the First Reformation. The First was a reformation from Popery; that of which we are now to speak is a reformation from Prelacy, and was distinguished, not only by retrieving what was lost, when in 1592 and subsequent years, the first reformation was departed from, but distinguished also by a great accession of important attainment. It is worthy of remark here, that the Second Reformation, within the last ten years, has been brought into more conspicuous and honourable notice, than for the preceding century and half. The historic page has been searched and thrown open, and the knowledge of the period in question is no longer confined to the antiquary, the curious historian, or to a few persons taking a christian interest in the religious doings of that period; it has been raised from the obscurity in which it lay, and vindicated from much of that reproach which was cast upon it, where it was at all mentioned; and its great actors, and their noble Christian actings, have been held up to respect and admiration. Its attainments, after they were abandoned and lost, lingered long in the recollections and hearts of the religious people of Scotland, but had sunk into comparative oblivion when recent discussions recalled them to view; and the modern advocates of ecclesiastical reformation strengthen their arguments and pleadings, by appeals to its men, its principles, and its martyrs. Would to God that we could regard this as a token that an epoch draws near, when there will be a return to the faithful and extended application of its noble principles! "Turn thou us unto thee, O God, and we shall be turned: renew our days as of old." To state the great principles of the Second Reformation, it will be necessary to recur to prominent facts in the history of the period. ‘In a period of conflicting opinions and sentiments, producing mental and moral revolutions, it seldom happens that individuals or communities arrive all at once at the great principles which are afterwards recognized and felt.’ We are not to expect to find a system of principles, laid down and adopted by the leaders of the Reformation, and then acted upon; but, turning our attention to facts, and observing the great movements as they have proceeded, we shall be able to elicit the great principles which impelled the actors, whose doings have so large demands on our gratitude, and supply so valuable lessons for our adoption and imitation.

"May I Introduce....The Reformed Faith" A New Series on the Basics of Reformed Theology By Shane C. Montgomery

  The Reformed Faith, or Reformed Theology depending on how you wish to look at it, might be a new concept for many of you.  I run into a lot of folks who have never heard of it and have no idea what it is or what is behind it.  I would very much like to introduce you, if you have not met as of yet, The Reformed Faith. I wish to begin a new series on the Basics of the Reformed Faith, what does the Reformation Theology entail?   Is it some new idea in theology?   An upstart underground denomination taking off in the U.S.?   Or is it a cult, say like Mormonism or Jehovah Witnesses?  

    Well, it is none of the above, first off, it is not new by any means, it is in fact older than all the other denominations, you can even say it is older than the Roman Catholic church which has been around for nearly ever!   Reformed Theology has been around since the very first years of the Christian Church, it really has, it was the very first teachings in the early church, these teachings are better known as The Doctrines of Grace, which is the very same teachings made popular by Christ, His disciples, mostly John and Paul, all of whom taught the Doctrines of Grace, which is nothing more than sound orthodox teachings of the Bible.  That's it in a  nutshell!  

    The name "Reformed" actually goes back to the great Reformation which began in Wittenberg, Germany on Oct. 31, 1517 when a local theology professor, and one time monk, Martin Luther wrote up a list of 95 disagreements that he took issue with the then mostly corrupt Roman church, (Catholic with a capitol C)  the word "catholic" simply means, universal, so it was intended to be the "Church Universal" meaning the same church all over the world, and it pretty much was at least in the Roman way, but the pope and several cardinals, bishops and the like began to become evermore corrupt and money hungry, the last straw being the selling of indulgences to mostly peasants in order for the pope to raise money to rebuild the main cathedral.  A man name Tetzel was the best at selling these papers (indulgences) that were promissory notes to get you or a loved one out of Purgatory quicker and into Heaven faster, and if you know your Scripture you will notice, Purgatory is not mentioned and does not exist and that God does not need to bargain with anyone.