Links to
all 90 SWRB CDs related to our new 3 for 1 CD SUPER SALE (LIMITED TIME OFFER).
- The Two Sons of Oil; or, The Faithful Witness for Magistracy and Ministry Upon a Scriptural Basis by Samuel B. Wylie
- Civil Government: An Exposition of Romans 13:1-7 by James M. Willson
- On Rebellion by John Knox
- Wholesome Severity Reconciled With Christian Liberty by George Gillespie
- A Hind Let Loose by A Lover of Liberty (Alexander Shields)
- A Defense of Liberty Against Tyrants by Junius Brutus
- Messiah the Prince by William Symington
- A Presbyterian Political Manifesto by Michael Wagner
- Statement of the Difference... Particularly on the Power of Civil Magistrates Respecting Religion, National Reformation, National Churches, and National Covenants by Thomas M'Crie
- The Scottish Theory of Ecclesiastical Establishments by George Smeaton
- Prince Messiah's Claims to Dominion Over All Governments: and the Disregard of His Authority by the United States in the Federal Constitution by James R. Willson
- Christ's Kingship Over the Nations Maintained and Defended in the Establishment Principle, or, The Principle of the National Recognition of Religion by C.J. Brown
- Reformation, Revolution and Romanism by John Knox
- The Solemn League and Covenant ($.25)
Plain Reasons for Presbyterians Dissenting from the
Revolution Church of Scotland. Also, Their Principles Concerning Civil
Government, and the Difference Betwixt the Reformation and Revolution
Principles (1731)
An exceedingly rare and important book now back in print after 265 years! The Contending
Witness magazine (May, 1841) described Plain Reasons "as the single best volume penned defending
the principles of the second Reformation." It sets forth "the
grounds why Presbyterian Dissenters refused to hold communion with the
revolution church and state,"
(Reformed Presbytery, Act Declaration and Testimony for the Whole of Our
Covenanted Reformation, p. 154n). The biblical principles contained
in this book still apply today and thus Plain Reasons remains one of the best books explaining why (and
when) an individual (church or citizen) should separate himself (or itself)
from those (in church or state) who do not hold fast to all the attainments of
our covenanted Reformation forefathers. In this regard the
session of the Puritan Reformed Church of Edmonton calls this the one book that
best explains why faithful Covenanted Presbyterians must, for conscience sake,
remain ecclesiastically separate from all Presbyterian denominations that have
backslidden from second Reformation attainments. (This being the classic
corporate Calvinistic application of such commands as "Nevertheless,
whereto we have already attained, let
us walk by the same rule, let us mind the same thing" [Phil. 3:16,
emphasis added]. It is also the acknowledgement that the Lord has clearly
stated in his Word that he "requireth that which is past" [Eccl.
3:15]).
Furthermore, the session of the PRC of Edmonton has noted that this book
"clearly spells out the reasons why to unite with the Revolution Church
(1689) or any of its descendants (The Free Church of Scotland, The Free
Presbyterian Church of Scotland, and American Presbyterian Churches) is to
undermine and subvert the work of the Second Reformation. The argumentation is
cogent (with an abundant supply of documentation). The reading can be divided
up into 5-10 pages at a time. Reasons 8 and 9 (pp. 77-91) which speak to the
issue of the covenants are very helpful, as is Reason 14 (pp. 138-140) which
covers the matter of terms of communion. We might also highlight Clarkson's
treatment of ecclesiastical dissent (pp. 172-221 wherein he discusses schism)
and political dissent (pp. 221-280). This is the best apologetic we
have read defending the necessity of Presbyterians to faithfully maintain the
attainments of the Second Reformation"
(emphasis added). Moreover, Clarkson's section on schism, separation and the
nature of the visible church (constitutionally considered) contains over 10
pages of notes and quotes taken from numerous Reformers including: Beza,
Rutherford, Gillespie, Dickson, Durham, M'Ward (Rutherford's disciple),
Marshall, Watson, Cotton, Owen, Burroughs, Fraser, and Case -- demonstrating
that his ideas regarding dissent from corrupt and backsliding civil or
ecclesiastical governments are not new, but merely classic Reformation
doctrine. The book also answers a multitude of pertinent and realistic
objections in sections conveniently located directly after each reason for
dissent.
Moreover, the days of the revolution settlement were a time of civil and
ecclesiastical confusion not unlike our own day -- the beast (civil and
ecclesiastical) was attempting to devour the "woman in the
wilderness" by a cunning mixture of half-truths that were designed to
beguile an exhausted and persecution-weary remnant. The consequences of the actions taken in these days, by both church
and state "officials," have been amplified by time and apply directly to our contemporary civil and
ecclesiastical situation ("That which hath been is now" [Eccl.
3:15]).
The Reformed Presbytery's Act, Declaration and Testimony (p. 47)
further explains the original historical context -- so germane to the thesis of
this book -- regarding those deceptively trying days which followed the
"killing times" and final martyrs' death of that period of
persecution (being the death of the covenanted Presbyterian minister James
Renwick, who sealed his testimony with his blood February 17, 1688).
Of the so-called "glorious revolution of 1688" and the overthrow of
the Royalist tyranny the Reformed Presbytery's measured and discerning comments
read, "for in a few months, God in his righteous judgement and adorable
providence, overturned that (Royalist--RB) throne of iniquity on which they
(the persecuting popish, prelatical, Erastian, antichristian [civil and
ecclesiastical] "authorities" which were then wondering after the
beast--RB) depended, and expelled that inhuman, cruel monster (the duke of
York--RB), from his tyrannical and usurped power, upon the Prince of Orange's
(William of Orange--RB) coming over into England, in the beginning of November
that same year (1688--RB). But although the Lord at this juncture, and by this
means, rescued and delivered our natural and civil rights and privileges in a
national way, from under the oppression and bondage of anti-christian tyranny,
arbitrary and absolute power; yet the revolution, at this time, brought no real
deliverance to the church of God; but Christ's rights (by these [rights--RB] are
not meant the rights of Christ personal. It is not in the power of mortals, or
any creature, to acquire and secure these to him; but the rights of Christ
mystical, that is, of the church, or of his truth, true worship, and religion,
and professors of it as such.), formerly acquired for him by his faithful
servants, lay still buried under the rubbish of that anti-christian building of
prelacy, erected on the ruins of his work in this land; and the spiritual
liberties and privileges of his house remained, and do still remain under the
bondage of Erastianism, supremacy, toleration, etc. For it is well known, that
although this man (William of Orange--RB), Jehu-like, 'destroyed Baal out of
Israel, yet he departed not from the sins of Jereboam, wherewith he made Israel
to sin.'"
As a second witness to the testimony also given throughout Clarkson's Plain
Reasons see pages 55 and following in the Act,
Declaration and Testimony for more on
"the grounds of the presbytery's testimony against the constitutions, both
civil and ecclesiastical, at the late revolution, anno 1689; as also against
the gross Erastianism and tyranny that has attended the administration both of
church and state, since that memorable period; with various instances thereof,
etc."
Since these momentous days Antichrist and his minions have sought to bury the
covenanted Reformation and its attainments (upholding Christ's Kingship over
both church and state) under the rubbish of democratic, humanistic, atheistic,
tolerationism and a "detestable neutrality" in the cause of God and
truth -- the same "detestable neutrality" so strongly inveighed
against in the Solemn league and Covenant. Commenting on this defection from
within professing Christendom, Clarkson writes, "It is also
evident from this, that Schism from our covenanted Church consists in this, to wit, When the Members of the Church make
Defection to the contrary part, that is in plain Terms, when they associate or
incorporate with, assist and defend the Parties against whom the Covenant (Solemn
League and Covenant--RB) was made and sworn, viz. Papists, Prelatist and their
Underlings, Hereticks, &c. the common Enemies of Reformation; and fall from
the Duties of Preserving and propagating the Reformation of the three Kingdoms;
and refuse to join with, assist and defend those, who adhere to the Covenants,
in the necessary Work of Renewing them, for Extirpation of Popery, Prelacy,
Erastianism, Superstition, Heresy, Error and Profaneness, and whatsoever is
contrary to sound Doctrine and the Power of Godliness; and for re-establishing,
preserving, and propagating the covenanted Reformation, once happily
established in these Lands, and sworn unto by our Covenants. Furthermore,
Schism from our covenanted Church consists in this, viz, When Members, Ministers
or others, give themselves to a detestable Indifferency and Neutrality, in the
Cause of God, namely, in the preserving and propagating the covenanted
Reformation of these three Kingdoms; that is to say, When Men are like so many
Gallio's in the Cause of God, preferring worldly Ease, Honour and Wealth, their
own Interest to the Interest of Christ, become easy, whether the covenanted
Reformation in these Lands sink or swim; and, from a cowardly Disposition in
some, and a malignant, perfidious Temper in others, coalesce and accord in
apostatizing from the Articles of Covenant foresaid, the Cause of God, and its
honest-hearted Friends; and frighted from both, as if they thought it both Sin
and Shame to have it said, that they carried any warm Side to either the one or
the other. I say, All Members of this National Church, who, on Account of any
Combination, Persuasion, or Terror and Fear of worldly Loss, of Sufferings of
whatsoever Kind, are guilty in any of these two Cases, are also guilty of
making SCHISM from the covenanted Church, as is clearly manifest by the 6th
Article of our Solemn Covenant" (pp. 182-184, , emphasis added).
Commenting on the common charge of schism leveled against those who
would maintain the attainments of the covenanted Reformation, Clarkson writes: "Now, upon the whole of this
Objection, as 'tis plain, Presbyterian Dissenters are not Schismatics, nor
deserve to be so called; so 'tis a most groundless and shameless Reflection, to
call them Separatists, tho' 'tis the ordinary Name of Epithet given them,
especially in Print; yet to me, and I judge to many others, it is a Wonder with
what Audacity, Men of Sobriety and Conscience should have the confidence to
speak at such a Rate, unless they intend, in a desperate Humour, to render their
Authority every where, amongst all sober persons, contemptible: For, if two
Persons, walking upon a high Path-Road, on the Brink of a Puddle, the one of
them by a Blast of Wind tumbling headlong into the Gulf; when weltering amidst
the Glare and miery Clay, cries up to his Neighbor upon the Brink, Sir, unless
you tumble over after me, I will look upon you as a Separatist: Which of the
two are to be judged most insnared into the Course of Separation, whether the
Person keeping the High-way, or the poor Man wallowing in the polluted Mire,
Crying upon his Neighbour to unite with him in that his miserable Estate? Est
solatium miseris habere socios doloris, ('Tis Comfort to Persons in
Misery to have Companions.) Have not this present Church thrown themselves
over into the Ditch of Pollution, in complying with these dreadful Apostates of
this and the former times? And, shall
these be judged Separatists, who dare not, who cannot, and may not in
Conscience follow their Example? Can such as join with, and strengthen them, be
able to purge themselves from the Guilt and Judgements, which accompany this
shameful Defection? For an Union here (so much cried up) without Debate, is the
Brotherhood of Simeon and Levi: It is an Union in the Course of Sin and Wrath,
and not in Truth and Duty" (pp. 206-207, emphasis added).
For more of this strong tonic get the whole book -- it is one of the
strongest and clearest calls that we have ever seen for the church to repent of
its covenant-breaking and backsliding and return to its first love at the
corporate level (covenantal and constitutional).
The only drawback that needs to be noted, regarding Clarkson's Plain Reasons,
is that a few of the pages (the book being as rare as it is) in the only copy
that we have been able to obtain for use as a master, are a little hard to
read. Even so, most of the book is easily legible and contains the highest
quality of Reformation thought regarding the subjects of which it deals. It
is undoubtedly a major Reformation classic and should be studied by all those
who are serious about seeing the destruction of the present tyranny (which is
expressed in the modern civil and ecclesiastical Babylon erected by those that
oppose the covenanted Reformation and the implementation of the Crown rights of
King Jesus over the whole Earth!).
(Rare bound photocopy) $99.95-90%=9.99