The following letters are circulated by permission of Pastor Bruce Robinson. Pastor Robinson is presently not affiliated with the Puritan Reformed Church of Edmonton (PRCE) in any way and the views expressed in the following letters are not necessarily to be understood as those of the PRCE. My sole purpose in publishing this letter is to show that Pastor Robinson is in agreement with the PRCE session and affirms along with us that no vows were ever taken to constitute the pretended presbytery of the RPC. In addition to his letter of dissociation (Dec. 9, 1996), Pastor Robinson has graciously provided us with an additional remonstrance regarding the recent unseemly behavior of the Session of the First Presbyterian Church of Rowlett. This article and the following letter of dissociation have not been altered in any way.
The Visible Church and her Displaced Order, or, An Open and Terse Remonstrance against the Cyber-Unseemliness of Rowlett, by Pastor Bruce Robinson
"...yet is he not crowned, except he strive lawfully." 2 Tim 2:5. "...so where there is no talebearer, the strife ceaseth." Pr 26:20. "...a busybody in other men's matters" 1 Pt 4:15.
Since this minister's declaration was originally emitted nearly one year ago, his judgment (which Edmonton did not influence, as opposed to the chimera of Rowlett's session) has not changed regarding the past or current legitimacy of the RPC [Reformation Presbyterian Church GB] presbytery (sic) as a true judicatory. The FPCR [First Presbyterian Church of Rowlett GB] session purports that a duly constituted presbytery (sic) existed, and even continues... Through its web pages, however, the FPCR session strangely omits that its particular claim respecting the RPC'S lawfulness is not that of other participating ministers and elders from that prior association.
Yet it is more puzzling upon what proper justification the FPCR session now webposts primary and derivative information from that association (reader's note: information for public review may only be released by express permission of both a presiding officer and secretary of a society). The sites also record instances of previously sent "minutes" of the RPC, and forwarded information to an individual regarding another's censure. An idle browser might conjecture that the FPCR session either considers itself a duly constituted classical presbytery, or perhaps, an ecumenical council to the church universal.
The former unlawfulness notwithstanding, Rowlett's specific web posting of Kevin Barrow's letters (previously addressed to, and received by, the PRCE session) was a singularly ignoble act. The FPCR session alone possessed neither the jurisdiction, nor the freedom to receive and disseminate the letters on its websites without the prior release and consent (which Rowlett did not obtain) of the Edmonton session. The Texas session may have judged Edmonton's position as an aberration from true presbyterianism, and requiring rebuttal. Still, this dispute was not so extraordinarily injurious to the visible church that the Rowlett presbyters were liberated from observing the canons of rectitude and propriety. Contrary to the practice of Messrs Bacon and Seekamp, "all is not fair" when battling antagonists even those derided as proselytes of David Steele.
By illegitimately receiving and publicizing Kevin's letters, the FPCR session and The Blue Banner have needlessly displaced outward order and peace in the visible church. The web pages of FPCR and The Blue Banner owe a written amendment to its browsers, and particularly to the Edmonton session. This formal apology unquestionably includes a complete retraction of Kevin Barrow's letters.
To this writer, the aforestated misdeeds of whispering and meddling validate that before FPCR accedes from independency, a receiving presbytery is obliged to address extensive interrogatories to the FPCR session concerning these, and other unsettling occurrences.
To: Presbyters David Seekamp, Richard Bacon, Greg Barrow, Lyndon Dohms, Greg Price, and Jerry Crick
From: Presbyter Bruce Robinson
With brokenness of spirit, humiliation of face, and invoking the help of the Strength of Israel, I, the undersigned, on this ninth day of December, in the year of our Lord, one thousand nine hundred ninety six, cease my duplicitous participation in the society of ministers and elders heretofore known as the presbytery of the Reformation Presbyterian Church. In keeping with this certification, I formally request a record of my transferred [sic] credentials.
This testimony is not a judicial secession; I believe there is no due judicatory from which to secede. Neither is this attestation a personal withdrawal to initial independency; I believe, and lamentably acknowledge, that our entire fellowship has resided in independency almost two years. (This admission is also the studied consensus of three additional presbyters).
What was the nature of our group? I believe we were an aggregation of ministers and elders desirous of presbyterian doctrine, worship, and polity. Though never duly constituted as a presbytery through regular vows, and subsequently, with a single session, we persistently regarded our fellowship as a due presbytery. We later complicated our errors through a "provisional adoption" of new affirmations of doctrine, worship, and polity (viz., The FPCS [Free Presbyterian Church of Scotland GB] MANUAL). We borrowed the nomenclature and emulated the practice of a de jure presbytery. I believe the aforesaid actions were altogether specious. Again, it is not inconsequential that, at least, three ministers (including myself) and two elders now concur with this determination.
The genesis of my doubts concerning our due constitution occurred during our July, 1995 meeting in Atlanta. My doubts amplified after our June, 1996 meeting in Charlotte. Last week after much prayer and anguish, I acknowledged without reservation our state of independency. Once realizing this, my continued participation as an official presbyter with an unlawful judicatory would have only compounded my offenses.
I entertained lofty expectations for our embryonic association in October, 1994; my hubris was foolish and deceitful. The history of our group was a workshop of variance, imprecision, hastiness, arrogation, dissension, disorder, and peevishness. As much as any, perhaps more, I bear a sizable share of culpability. Please forgive me of these sins and errors, and others I may have committed.
I would be open to a future meeting with a minimum of three sessions (including our original society of ministers and elders) to discuss the feasibility of "beginning again." May Christ have mercy upon us.
In a feeble effort to maintain a good conscience, amend my dissimulation, and lift the ensign of presbyterianism. I am,
Yours in Christ Jesus,
The following letter is circulated by permission of Dr. Jerry Crick. Dr. Crick is presently not affiliated with the PRCE in any way, and the views expressed in the following letter are not necessarily to be understood as those of the PRCE. My sole purpose in publishing this letter is to show Dr. Crick's agreement with the position of the PRCE session that no vows were ever taken to constitute the pretended presbytery of the RPC. One section of the original letter was removed for the purpose of protecting the confidentiality of certain individuals. The removal of this section in no way affects the opinion of Dr. Crick regarding the present controversy.
December 5, 1996 A.D.
Elder David Seekamp
Clerk of Session
First Presbyterian Church of Rowlett
6501 Mesquite Tr.
Plano, Texas 75023
Dear Elder Seekamp:
Having given considerable time, effort, and thought with much prayer and supplication before God, I desire to inform you of the following conclusions to which I have finally come:
1. In keeping with the plain declaration and teaching of Holy Scripture, historic Presbyterianism has always set forth the view of a plurality of elders in the Church of the Lord Jesus Christ. This also applies to a plurality of Sessions constituting a Presbytery. With the departure of the Edmonton Session, there remains only one Session in what has been called the Reformation Presbyterian Church. As such, there does not exist a Presbytery.
2. Although at the April meeting in Charlotte, I had thought that vows had been properly taken, I have since reexamined the issue and have concluded that, in fact, no vows were taken. At the April meeting, I had thought that the PCA BCO section on the Constitution Defined was sufficient justification; however, I have since come to the realization that that section was only a definition and not an instance of taking or making vows. Therefore, I now acknowledge and own that I was in error in coming to that conclusion at that time. It is also the fact, that no one of any of the officers has officially or formally taken any vows; and I recognize that this claim has been and might still be contested. As such there never existed a true Presbytery as we thought ourselves to have been.
3. Considering 1 and 2 together, it is my firm conviction that we have been in a state of independency since the time of transferal of ministerial credentials from our former respective denominations. I also am convinced that my departure from the PCA was hasty, improper, and schismatic, which conclusion is based partly on Rutherfurd's material printed in Naphtali Press' Anthology, vol. 2, number 2, as well as on other materials by Scottish Presbyterian theologians.
4. Therefore, it is my intention to seek denominational affiliation in the near future; however, I am unresolved at this time as to the specific direction I will take.
5. As to the Edmonton Session, even if we did constitute a Presbytery, there is nothing of a judicial, ecclesiastical, disciplinary nature which could be done with reference to them. It is impossible to discipline a Session and Congregation which have removed themselves. This is not a matter of dismissing to independency as has been claimed by reference to the PCA BCO related chapter and sections. I have received corroboration on this point from men who are highly seasoned in their ministries.
I have no resignation to tender or to propose, since there is nothing from which to resign, either formally or informally. Therefore, I fully acknowledge my present and past condition of independency which sin, by God's grace, I hope to rectify as soon as is practicable. In light of these conclusions and present circumstances, I would be most grateful if you would be so kind as to forward to me my ministerial credential file so I will have it readily available.
Please be assured that there is no tone of anger, cynicism, malice, contumacy, subterfuge, disrespect, or any other like disposition in this communication. I pray that God will give each of us the necessary wisdom and humility to labor faithfully for the Gospel and advancement of the Kingdom of our Lord and Saviour Jesus Christ.
I do desire to make it certain and clear that my conclusions have not been influenced or precipitated by the events involving the Edmonton Session. I have not communicated with them since before the April meeting, excepting only to receive the email which they sent and to order books from Still Waters for my own instruction in Presbyterian history and theology.
Finally, I humbly ask forgiveness for the errors I have made in attempting to pursue that which I now firmly believe to be improper and without Scriptural justification. I do understand the awkward situation in which each of us is; and it has not been my intent to increase the awkwardness but simply terminate my contribution to it at this time.
Please exercise the liberty to copy and forward this communication to whomever you may desire, and of course, especially to those with whom we have had association over the past two years.
Respectfully, and for Christ's Crown and Covenant,
Jerry W. Crick
Go back to Table of Contents
Go to Appendix C
This book, The Covenanted Reformation Defended (318 pages), is also available from Still Waters Revival Books (email@example.com) as a cerlox bound photocopy (for $14.99 US funds) or as a Hardcover photocopy (for $25.00 US funds). Please add appropriate postage and handling. Thank you.
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The Westminster Confession of Faith
"The product of Puritan conflict," stated Shedd, reaching "a perfection of statement never elsewhere achieved.""All that learning the most profound and extensive, intellect the most acute and searching, and piety the most sincere and earnest, could accomplish, was thus concentrated in the Westminster Assembly_s Confession of Faith, which may be safely termed the most perfect statement of Systematic Theology ever framed by the Christian Church," writes Hetherington in The History of the Westminster Assembly of Divines (p. 345, emphasis added). "These are worth an hundred victories on the battle field. We do not fear to say of them that they are the finest transfusion into uninspired language of the sublime, awful, blessed truths of the Word of God which the Church has as yet been honored to make... Never can the Covenanters be robbed of the immortal honor of having, while at the summit of their power, published this great principle to the world" noted J.A. Wylie, in praise of the Westminster Standards (cited in Johnston_s Treasury of the Scottish Covenant, p. 101). Concerning the Shorter Catechism, which is one of the items also included in this book, Mitchell, in his Westminster Assembly: Its History and Standards, notes: "...it is a thoroughly Calvinistic and Puritan catechism, the ripest fruit of the Assembly's thought and experience, maturing and finally fixing the definitions of theological terms to which Puritanism for half a century had been leading up and gradually coming closer and closer to in its legion of catechisms" (p. 431). The WCF is the greatest of all the creeds of the Christian church. The church of Christ cannot be creedless and live. Especially in an age of doubt and confusion, it is her duty to define and proclaim the one true faith. Nowhere has the Reformed church done this so effectively as in the Westminster family of documents. This book represents Reformed thinking at its purest and best. It was intended, as part of the covenanted reformation taking place during its compilation, to be adopted as the binding confessional standard for every individual, family, court, church, and legislature in the British Isles. Study it carefully and we think that you will see why this same goal should be covenanted to by all serious minded followers of the Lord Jesus Christ. This is the definitive edition of the WCF and its many related documents. It contains Manton's "Epistle to the Reader," the Larger Catechism, Shorter Catechism, "The Sum of Saving Knowledge," "The National Covenant (1638)," "The Solemn League and Covenant (1643)," "Acknowledgment of Publick Sins and Breaches of the Covenant (1648)," "The Directory for the Publick Worship of God (1645)," The Form of Presbyterial Church Government (1645)," "The Directory for Family Worship (1647)," an extensive index and more! "Every effort has been made, by sparing no expense or labour... to render it the Standard Edition," note the publishers. An essential book for every Christian home, church, and state! Next to the Bible itself, no other book can furnish you with as much necessary spiritual information. Related item: William Hetherington's History of the Westminster Assembly ($9.98/cerlox bound photocopy or $19.00/Hardcover photocopy).
(Hardcover) $39.95 - 50% = $19.98
(Softcover) $24.95 - 40% = $14.97
(Pocket edition, just the Confession: without scripture proofs, the Catechisms, etc.)
(The Confession on cassette)
(Larger Catechism on 2 cassettes)
(Shorter Catechism on cassette)
Protesters Vindicated: Or, A Just and Necessary Defence of
Protesting Against, and Withdrawing from This National Church of Scotland on
Account of Her Many Gross and Continued Defections (1716)
The title continues: "More particularly, her approving of, and going into the legal establishment of the Prelatic constitutions of England. The generality of ministers swearing, in the Oath of Abjuration, to maintain Erastianism, Prelacy, and English Popish Ceremonies. Non-Jurants joining with Jurants, judicially approving that practice to be free of scandal. The Church's establishing tyranny in government, against all who will not join in communion with her, and approve her practices without redress of grievances. Wherein these and several other causes of withdrawing are proven to be justly chargeable on the Church, demonstrated to be contrary to the Word of God and Reformed principles of this Church, and just grounds of withdrawing, and setting up judicatures distinct from her; and the objections of Jurants and others fully answered." This is a classic, detailed statement of the old covenanted principles and the biblical attainments of the second Reformation (like the Solemn League and Covenant, the Westminster standards, etc.). It is also an excellent defense against the modern malignants who counsel Christ's children to remain in the backsliding and covenant breaking denominations that abound in our day. Very Rare! 270 pages.
(Bound photocopy) $99.95-85%=14.99
(Hardcover photocopy) $24.00 (US funds)
Records of the Kirk of Scotland, Containing the Acts and
Proceedings of the Generals Assemblies, From the Year 1638 Downwards, As
Authenticated by the Clerks of Assembly; With Notes and Historical
Illustrations, by Alexander Peterkin (1838 edition)
"The object of the present work is to present to the public, in a form that may be generally accessible, the history of one of the most interesting periods in the annals of our National Church, by the republication of the Acts and Proceedings, at and subsequent to the era of her second Reformation; and, combined therewith, such historical documents and sketches as are calculated to preserve the memory of an important, and, ultimately beneficial revolution," notes Peterkin in his introduction. This is one of the most valuable publications we offer related to second Reformation history and the many important questions that were debated (and oftentimes settled) during this watershed period -- before, during and after the sitting of the Westminster Assembly. It also contains some indispensable information on the Protester/Resolutioner controversy (which reveals many valuable lessons for Reformed Christians today), including excerpts from some lost books and papers written by the Protesting Covenanters. The excerpts from James Guthrie's The Waters of Sihor, or the Lands Defectione, in which Guthrie enumerates the errors of the Resolutioners, as well as the marks of malignancy, is one prime example. Other rare Protester documents (inveighing against the "pretended Assemblies" of the Resolutioners), signed by the likes of Samuel Rutherford and Robert Traill are also included. Very rare and very valuable -- a gold mine for the serious student of the second Reformation! 684 pages.
(Bound photocopy) $99.95-75%=24.99
(Hardcover photocopy) $34.00 (US funds)
Act, Declaration, And Testimony, For The Whole Of The
Covenanted Reformation, As Attained To, And Established In, Britain and
Ireland; Particularly Betwixt The Years 1638 and 1649, Inclusive. As, Also,
Against All The Steps Of Defection From Said Reformation, Whether In Former Or
Later Times, Since The Overthrow Of That Glorious Work, Down To This Present
Upholds the original work of the Westminster Assembly and testifies to the abiding worth and truth formulated in the Westminster family of documents. Upholds and defends the crown rights of King Jesus in church and state, denouncing those who would remove the crown from Christ's head by denying His right to rule (by His law) in both the civil and ecclesiastical spheres. Testifies to the received doctrine, government, worship, and discipline of the Church of Scotland in her purest (reforming) periods. Applies God's Word to the Church's corporate attainments "with a judicial approbation of the earnest contendings and attainments of the faithful, and a strong and pointed judicial condemnation of error and the promoters thereof" (The Original Covenanter and Contending Witness, Dec. 17/93, p. 558). Shows the church's great historical victories (such as the National and Solemn League and Covenant, leading to the Westminster Assembly) and exposes her enemies actions (e.g. the Prelacy of Laud; the Independency, sectarianism, covenant breaking and ungodly toleration set forth by the likes of Cromwell [and the Independents that conspired with him]; the Erastianism and civil sectarianism of William of Orange, etc.). It is not likely that you will find a more consistent working out of the principles of Calvinism anywhere -- and fittingly this work has been called "the most profoundly reasoned document ever issued by the (R.P.) Church." It deals with the most important matters relating to the individual, the family, the church and the state. Sets forth a faithful historical testimony of God's dealings with men during some of the most important days of church history. A basic text that should be mastered by all Christians.
(Rare bound photocopy) $19.95-70%=5.99
(Hardcover photocopy) $19.00 (US funds)
Auchensaugh Renovation of the National Covenant and Solemn
League and Covenant; with the Acknowledgement of Sins and Engagement to Duties
as they were Renewed at Auchensaugh in 1712... Also the Renovation of These Public
Federal Deeds Ordained at Philadelphia, Oct. 8, 1880, By the Reformed
Presbytery, With Accommodation of the Original Covenants, in Both Transactions,
to their Times and Positions Respectively (1880 ed.)
"In 1712, at Auchensaugh, the Covenants, National and Solemn League, were renewed... At the renewal the covenant bonds were recognized as binding the descendants of those who first entered into those bonds. The Covenanters, however, sought to display the true intent of those Covenants with marginal notes. These notes explained that the Church of Jesus Christ, in Scotland (and around the world), must not join hands with any political power in rebellion to the crown rights of King Jesus. The Covenanters pledged the Covenanted Reformed Presbyterian Church to the support of lawful magistracy (i.e. magistracy which conformed itself to the precepts of God's Word) and declared themselves and their posterity against support of any power, in Church or State, which lacked biblical authority." (From "About the Covenanted Reformed Presbyterian Church" newsletter). An excellent introduction (historical and moral) regarding the reasons, motives and manner of fulfilling the duty of covenanting with God. Especially helpful concerning the Biblical view of the blessings (for covenant-keepers) and cursings (for covenant breakers) related to covenanting. As noted on page 37, "the godly usually in times of great defection from the purity and power of religion, and corruption of the ordinances of God's worship, set about renewing their covenant, thereby to prevent covenant curses, and procure covenant blessing; as we find both in scripture record, 2 Chron. 15:12-13; 29:10; 34:30-31; Ezra 10:3, and in our own ecclesiastical history." Times like ours certainly call for a revival of the Scriptural ordinance of covenanting, for "[t]he nations throughout Christendom, continue in league with Antichrist and give their strength to the beast. They still refuse to profess and defend the true religion in doctrine, worship, government and discipline, contrary to the example of the kingdoms of Scotland, England and Ireland in the seventeenth century" (p. 136 in this book).
(Rare bound photocopy) $19.95-70%=5.99
(Hardcover photocopy) $19.00 (US funds)
Various Official Acts, Declarations, Protestations, etc.,
Concerning the Covenanted Reformation
Contains 24 rare documents from the period 1638-1650. One document, "The Act of Covenant Renovation" (1880) by the Reformed Presbytery (which was a faithful renewal of the National Covenant and the Solemn League and Covenant [adapted to the present time], with a confession of public sins), is added from outside this period to illustrate the continuing obligations that rest upon the moral person (civilly and ecclesiastically). Among the seventeenth century documents we find much (from both the church and the state) that relates to the central place that covenanting played in the second Reformation. We also find various authoritative international testimonies against Popery, Prelacy and Schism (i.e. Independency, Cromwell, etc.), and for biblical covenanted uniformity, divine right Presbyterian church government, and apostolic worship. Military documents related to the second Reformation are also added. One proclamation by Charles I is even included, to illustrate Royalist opposition to Reformation. 686 pages.
(Bound photocopy) $99.95-80%=19.99
(Hardcover photocopy) $29.00 (US funds)
The Book of the Universal Kirk of Scotland
Contains the earliest official records (acts and proceedings) of the Established Reformed Church in Scotland, covering the period from 1560 to 1616. Peterkin calls them "the only sure and satisfactory memorials of the course of Ecclesiastical affairs in the times immediately succeeding the Reformation." Lee, Clerk of the General Assembly in 1828 writes (regarding the originals), "there is no difficulty in proving that the volumes in question were laid on the table of the General Assembly which met at Glasgow in 1638; and that they were pronounced by that Assembly to be true and authentic Registers of the Kirk of Scotland." Concerning this copy of "The Booke" ("for the first time fully printed from the copies in the Advocates' Library"), Lee further states that these records exhibit, "the real character of the internal government of this national church. They display the operation of the principles by which the first Reformers and their immediate successors were actuated. They demonstrate that these men were not more distinguished by zeal for the truth, than by loyalty to the head of the government, attachment to true principles, (I do not say of toleration--for that was a term which they certainly did not employ or approve)--of religious liberty and civil subordination. They bear testimony to the strictness and impartiality of ancient discipline. They vindicate the character of those illustrious men whose names have been unjustly aspersed, but who, both by their doctrine and lives,--by their unwearied exertions and their patient sufferings,--left an example, not indeed or faultless excellence, but assuredly of the most noble, magnanimous, and fearless adherence to the standards of our constitution. These Registers also contain much that is capable of correcting erroneous representations of historical facts with regard to the internal state of the kingdom-- institutions, habits, and customs, as well as the morals of the people, and the spirit which was most prevalent at particular periods in various districts of the land... they prove, that from the very first moment, it was the determined object of the leaders of the Reformation, to establish such a Presbyterian Government, as was at last, with the utmost difficulty completed... they deserve to be preserved with care, as the most venerable remnants of a distant age--as the earliest annuls of our infant church... of confessors and martyrs, who counted not their lives dear to them; and who when they thought it necessary, never shrunk from sealing their testimony with their blood... (they) present the seal and superscription of glory to God, and good will to man--peace to the church, and happiness to the state" (pp. xi-xii). John Knox, the first name listed in the first record of the first General Assembly (in 1560), of course, plays a prominent role in much of what is recorded here. 631 pages.
(Bound photocopy) $99.95-80%=19.99
(Hardcover photocopy) $29.00 (US funds)
Saul in the Cave of Adullam: A Testimony Against the Fashionable Sub-Calvinism of Doug Wilson (Editor of Credenda/Agenda Magazine); and, for Classical Protestantism and the Attainments of the Second Reformation by Reg Barrow
Doug Wilson and others at Credenda/Agenda used their magazine to publicly attack and slander Reg Barrow (President of Still Waters Revival Books) in a column that they call the "Cave of Adullam." This invective was Credenda's response to Barrow's comments on Knox Ring (where Barrow noted that John Calvin would have excommunicated John Frame for the apostasy that he manifests in his new book on worship). Numerous private attempts were unsuccessfully made (by Barrow and others) to call Wilson to repentance for this slander. Ultimately, charges for violation of the ninth commandment were brought (in accord with Matt. 18:15-17) against Wilson by Barrow. This book recounts the salient points of the controversy (and the Matthew 18 proceedings) between Wilson and Barrow -- in their actual email debates! Also included is Barrow's demonstration of why Calvin would have excommunicated Frame and Greg Price's Testimony Against The Unfounded Charges of Anabaptism. These debates are a classic example of the differences that exist today between paleopresbyterians (Barrow) and neopresbyterians (Wilson). Wilson's charges against Barrow, of Anabaptism, separatism, etc. are all refuted under a mountain of quotations from Reformation source documents. Barrow's refutations of Wilson's spurious charges bring to light many aspects of Reformation thought that have been lost or forgotten in our day. Besides the initial controversy (over Frame and worship) and the restoration process (set forth in Matthew 18:15-17), this book should be of special interest to all of those who love the "old paths" of truth -- trod by our forefathers in the Reformed faith -- for some of the most pressing issues of our day (regarding the individual, church and state) are addressed herein. Classic statements, cited by Barrow, not only exhibit the wisdom which God granted the best Reformers of both the first and second Reformations, but also specifically demonstrate how Wilson and many other modern Protestants actually reject the Reformation at many points (all their protests not withstanding). "And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in" (Isa. 58:12). This item is also available as a bound photocopy for $7.98 (US funds) or a Hardcover photocopy for $19.00 (US funds).
Why the PCA is Not a Duly Constituted Church and Why Faithful Christians Should Separate from this Corrupted "Communion" by Larry Birger
Two letters from Larry Birger, Jr. to the session of his former congregation in the PCA, with an historical introduction. Birger states, "This work is emitted by way of testimony against the defections from the reformation of the true religion granted by God in ages past, in hopes of playing some small part in the edification of God's people currently languishing under such defected and defecting denominations." It spotlights the differences between classic Presbyterian thought [paleopresbyterianism] and what today is but a pale imitation [neopresbyterianism] of the Reformation attainments that have been won [at the cost of much suffering and many lives] in the past. This is a good practical introduction to ecclesiology, testimony-bearing, and second Reformation thought. It is also available as a bound photocopy for $3.98 (US funds).
Brief Defence of Dissociation in the Present Circumstances (1996)
This work explains why Christians should separate themselves from those churches which deny biblical truth and its implications. It defends this position using many Reformation source documents. Samuel Rutherford has been especially misunderstood concerning separation. Examples of misleading and seriously flawed presentations of Rutherford's position on the church and separation have been seen in Walker's The Theology and Theologians of Scotland 1560-1750, Bacon's The Visible Church and Outer Darkness and a host of other works -- all of which overlook foundational second Reformation truths set forth by Rutherford and his fellow Covenanters. This book clearly demonstrates, from Rutherford's own actions and teaching (during the Protester/Resolutioner controversy in the Scottish church), how far off many previous works on this subject have been. It is the best short introduction to questions regarding the visible church and separation which we list.
(Bound photocopy) $9.95-60%=3.98
Reformed View of Schism"
The Reformers often said "that to avoid schism we must separate." This should give the perceptive reader some indication of how badly misunderstood the biblical teaching regarding schism and separation (which should be differentiated in many ways) has become in our day. Sadly, some of the most anti-Reformed work on this subject has been written by contemporary individuals, who, though calling themselves Reformed, "understand neither what they say, nor whereof they affirm" (1 Tim. 1:7). This excerpt from Clarkson's Plain Reasons for Presbyterians Dissenting should contribute much to correcting the problem of unbiblical ecumenism and place this doctrine (of biblical unity in the visible church) back on its Scriptural foundation -- which was recovered during the Reformation. Clarkson cites Beza, Rutherford, Gillespie, Dickson, Durham, McWard (Rutherford's "disciple"), Marshal, Watson, Owen, Burroughs, and many others, while defending the truth about schism. Objections brought against the Reformation view of schism are also carefully answered. This is probably the single best medium length treatment of this subject.)
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