The CONFESSION OF FAITH OF THE KIRK OF SCOTLAND: OR THE NATIONAL COVENANT,

WITH A DESIGNATION OF SUCH ACTS OF PARLIAMENT AS ARE EXPEDIENT FOR JUSTIFYING THE UNION AFTER MENTIONED.

JOSHUA XXIV. 25.- So Joshua made a covenant with the people that day, and set them a statue and an ordinance in Shechem.

2 KINGS xi. 17. - And Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people; between the king also and the people.

ISAIAH xliv. 5. - One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.

ASSEMBLY AT EDINBURGH, August 30, 1639. Sess. 23.

ACT ordaining, by Ecclesiastical Authority, the Subscription of the CONFESSION OF FAITH AND COVENANT, with the Assembly's Declaration.

The General Assembly considering the great happiness which may flow from a full and perfect union of this kirk and kingdom, by joining of all in one and the same Covenant with God, with the King's Majesty, and amongst ourselves; having, by our great oath, declared the uprightness and loyalty of our intentions in all our proceedings; and having withal supplicated his Majesty's high Commissioner, and the Lords of his Majesty's honourable Privy Council, to enjoin, by act of council, all the lieges in time coming to subscribe the Confession of Faith and Covenant; which, as a testimony of our fidelity to God, and loyalty to our King, we have subscribed: And seeing his Majesty's high Commissioner, and the Lords of his Majesty's honourable Privy Council, have granted the desire of our supplication, ordaining, by civil authority, all his Majesty's lieges, in time coming, to subscribe the foresaid Covenant: that our union may be the more full and perfect, we, by our act and constitution ecclesiastical, do approve the foresaid Covenant in all the heads and clauses thereof; and ordain of new, under all ecclesiastical censure, That all the masters of universities, colleges, and schools, all scholars at the passing of their degrees, all persons suspected of Papistry, or any other error; and finally, all the members of this kirk and kingdom, subscribe the same, with these words prefixed to their subscription, "The Article of this Covenant, which was at the first subscription referred to the determination of the General Assembly, being determined; and thereby the five articles of Perth, the government of the kirk by bishops, the civil places and power of kirkmen, upon the reasons and grounds contained in the acts of the General Assembly, declared to be unlawful within this kirk; we subscribe according to the determination foresaid." And ordain the Covenant, with this declaration, to be insert in the registers of the Assemblies of this kirk, general, provincial, and presbyterial, ad perpetuam rei memoriam. And in all humility supplicate his Majesty's high Commissioner, and the honourable estates of Parliament, by their authority, to ratify and enjoin the same, under all civil pains; which will tend to the glory of God, preservation of religion, the King's Majesty's honour, and perfect peace of this kirk and kingdom.

Charles I. Parl. 2. Act 5.

ACT anent the Ratification of the Covenant, and of the Assembly's Supplication, Act of Council, and Act of Assembly concerning the Covenant.

At Edinburgh, June 11, 1640.

The Estates of Parliament, presently convened by his Majesty's special authority, considering the supplication of the General Assembly at Edinburgh, the 12th of August 1639, to his Majesty's high Commissioner, and the Lords of his Majesty's honourable Privy Council; and the act of council of the 30th of August 1639, containing the answer of the said supplication; and the act of the said General Assembly, ordaining, by their ecclesiastical constitution, the subscription of the Confession of Faith and Covenant mentioned in their supplication: and withal, having supplicated his Majesty to ratify and enjoin the same by his royal authority, under all civil pains, as tending to the glory of God, the preservation of religion, the King's Majesty's honour, and the perfect peace of this kirk and kingdom; do ratify and approve the said supplication, act of council, and act of Assembly; and, conform thereto, ordain and command the said Confession and Covenant to be subscribed by all his Majesty's subjects of what rank and quality soever, under all civil pains' and ordain the said supplication, act of Council, and act of the Assembly, with the whole Confession and Covenant itself, to be insert and registrate in the acts and books of Parliament; and also ordain the same to be presented at the entry of every parliament, and, before they proceed to any other act, that the same be publickly read, and sworn by the whole members of parliament claiming voice therein; otherwise the refusers to subscribe and swear the same shall have no place nor voice in parliament: And sicklike, ordain all judges, magistrates, or other officers, of whatsoever place, rank, or quality, and ministers at their entry, to swear and subscribe the same Covenant, whereof the tenor follows.

THE NATIONAL COVENANT; OR, THE CONFESSION OF FAITH:

Subscribed at first by the King's Majesty, and his Household, in the year 1580; thereafter by persons of all ranks in the year 1581, by ordinance of the Lords of secret council, and acts of the General Assembly; subscribed again by all sorts of persons in the year 1590, by a new ordinance of council, at the desire of the General Assembly: with a general bond for the maintaining of the true Christian religion, and the King's person; and, together with a resolution and promise, for the causes after expressed, to maintain the true religion, and the King's Majesty, according to the foresaid Confession and acts of Parliament, subscribed by Barons, Nobles, Gentlemen, Burgesses, Ministers, and Commons, in the year 1638: approven by the General Assembly 1638 and 1639; and subscribed again by persons of all ranks and qualities in the year 1639, by an ordinance of council, upon the supplication of the General Assembly, and act of the General Assembly, ratified by an act of Parliament 1640: and subscribed by King Charles II. at Spey, June 23, 1650, and Scoon, January 1. 1651.

We all and every one of us under-written, protest, That, after long and due examination of our own consciences in matters of true and false religion, we are now thoroughly resolved in the truth by the word and Spirit of God: and therefore we believe with our hearts, confess with our mouths, subscribe with our hands, and constantly affirm, before God and the whole world, that this only is the true Christian faith and religion, pleasing God, and bringing salvation to man, which now is, by the mercy of God, revealed to the world by the preaching of the blessed evangel; and is received, believed, and defended by many and sundry notable kirks and realms, but chiefly by the kirk of Scotland, the King's Majesty, and three estates of this realm, as God's eternal truth, and only ground of our salvation; as more particularly is expressed in the Confession of our Faith, established and publickly confirmed by sundry acts of Parliaments, and now of a long time hath been openly professed by the King's Majesty, and whole body of this realm both in burgh and land. To the which Confession and Form of Religion we willingly agree in our conscience in all points, as unto God's undoubted truth and verity, grounded only upon his written word. And therefore we abhor and detest all contrary religion and doctrine; but chiefly all kind of Papistry in general and particular heads, even as they are now damned and confuted by the word of God and Kirk of Scotland. But, in special, we detest and refuse the usurped authority of that Roman Antichrist upon the scriptures of God, upon the kirk, the civil magistrate, and consciences of men; all his tyrannous laws made upon indifferent things against our Christian liberty; his erroneous doctrine against the sufficiency of the written word, the perfection of the law, the office of Christ, and his blessed evangel; his corrupted doctrine concerning original sin, our natural inability and rebellion to God's law, our justification by faith only, our imperfect sanctification and obedience to the law; the nature, number, and use of the holy sacraments; his five bastard sacraments, with all his rites, ceremonies, and false doctrine, added to the ministration of the true sacraments without the word of God; his cruel judgment against infants departing without the sacrament; his absolute necessity of baptism; his blasphemous opinion of transubstantiation, or real presence of Christ's body in the elements, and receiving of the same by the wicked, or bodies of men; his dispensations with solemn oaths, perjuries, and degrees of marriage forbidden in the word; his cruelty against the innocent divorced; his devilish mass; his blasphemous priesthood; his profane sacrifice for sins of the dead and the quick; his canonization of men; calling upon angels or saints departed, worshipping of imagery, relicks, and crosses; dedicating of kirks, altars, days; vows to creatures; his purgatory, prayers for the dead; praying or speaking in a strange language, with his processions, and blasphemous litany, and multitude of advocates or mediators; his manifold orders, auricular confession; his desperate and uncertain repentance; his general and doubtsome faith; his satisfaction of men for their sins; his justification by works, opus operatum, works of supererogation, merits, pardons, peregrinations, and stations; his holy water, baptizing of bells, conjuring of spirits, crossing, sayning, anointing, conjuring, hallowing of God's good creatures, with the superstitious opinion joined therewith; his worldly monarchy, and wicked hierarchy; his three solemn vows, with all his shavelings of sundry sorts; his erroneous and bloody decrees made at Trent, with all the subscribers or approvers of that cruel and bloody band, conjured against the kirk of God. And finally, we detest all his vain allegories, rites, signs, and traditions brought in the kirk, without or against the word of God, and doctrine of this true reformed kirk; to the which we join ourselves willingly, in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively members of the same in Christ our head: promising and swearing, by the great name of the LORD our GOD, that we shall continue in the obedience of the doctrine and discipline of this kirk (The Confession which was subscribed at Halyrud-house the 25th of February 1587-8, by the King, Lennox Huntly, the Chancellor, and about 95 other persons, hath here added, "Agreeing to the word." Sir John Maxwell of Pollock hath the original parchment.), and shall defend the same, according to our vocation and power, all the days of our lives; under the pains contained in the law, and danger both of body and soul in the day of God's fearful judgment.

And seeing that many are stirred up by Satan, and that Roman Antichrist, to promise, swear, subscribe, and for a time use the holy sacraments in the kirk deceitfully, against their own conscience; minding hereby,first, under the external cloak of religion, to corrupt and subvert secretly God's true religion within the kirk; and afterward, when time may serve, to become open enemies and persecutors of the same, under vain hope of the Pope's dispensation, devised against the word of God, to his greater confusion, and their double condemnation in the day of the Lord Jesus: we therefore, willing to take away all suspicion of hypocrisy, and of such double dealing with God, and his kirk, protest, and call the Searcher of all hearts for witness, that our minds and hearts do fully agree with this our Confession, promise, oath, and subscription: so that we are not moved with any worldly respect, but are persuaded only in our conscience, through the knowledge and love of God's true religion imprinted in our hearts by the Holy Spirit, as we shall answer to him in the day when the secrets of all hearts shall be disclosed.

And because we perceive, that the quietness and stability of our religion and kirk doth depend upon the safety and good behaviour of the King's Majesty, as upon a comfortable instrument of God's mercy granted to this country, for the maintaining of his kirk, and ministration of justice amongst us; we protest and promise with our hearts, under the same oath, hand-writ, and pains, that we shall defend his person and authority with our goods, bodies, and lives, in the defence of Christ, his evangel, liberties of our country, ministration of justice, and punishment of iniquity, against all enemies within this realm or without, as we desire our God to be a strong and merciful defender to us in the day of our death, and coming of our Lord Jesus Christ; to whom, with the Father, and the Holy Spirit, be all honour and glory eternally. Amen.

Likeas many Acts of Parliament, not only in general do abrogate, annul, and rescind all laws, statutes, acts, constitutions, canons civil or municipal, with all other ordinances, and practique penalties whatsoever, made in prejudice of the true religion, and professors thereof; or of the true kirk, discipline, jurisdiction, and freedom thereof; or in favours of idolatry and superstition, or of the Papistical kirk: As Act 3, Act 31, Parl. 1; Act 23, Parl. 11; Act 114, Parl. 12 of King James VI., That Papistry and superstition may be utterly suppressed, according to the intention of the Acts of Parliament, repeated in the fifth Act, Parl. 20, King James VI. And to that end they ordain all Papists and Priests to be punished with manifold civil and ecclesiastical pains, as adversaries to God's true religion, preached, and by law established, within this realm, Act 24, Parl. 11, King James VI.; as common enemies to all Christian government, Act 18, Parl. 16, King James VI.; as rebellers and gainstanders of our Sovereign Lord's authority, Act 47, Parl.3, King James VI.; and as idolaters, Act 104, Parl.l7, King James VI. But also in particular, by and attour the Confession of Faith, do abolish and condemn the Pope's authority and jurisdiction out of this land, and ordains the maintainers thereof to be punished, Act 2, Parl.1; Act 51, Parl.3; Act 106, Parl. 7; Act 114, Parl. 12, King James VI.: do condemn the Pope's erroneous doctrine, or any other erroneous doctrine repugnant to any of the articles of the true and Christian religion, publickly preached and by law established in this realm; and ordains the spreaders and makers of books or libels, or letters or writs of that nature, to be punished, Act 46, Parl. 3; Act 106, Parl. 7; Act 24, Parl. 11, King James VI.: do condemn all baptism conform to the Pope's kirk, and the idolatry of the mass; and ordains all sayers, willful hearers, and concealers of the mass, the maintainers and resetters of the priests, Jesuits, trafficking Papists, to be punished without any exception or restriction, Act 5, Parl. 1; Act 120, Parl. 12; Act 164, Parl. 13; Act 193, Parl. 14; Act 1, Parl. 19; Act 5, Parl. 20, King James VI.: do condemn all erroneous books and writs containing erroneous doctrine against the religion presently professed, or containing superstitious rites and ceremonies Papistical, whereby the people are greatly abused; and ordains the home-bringers of them to be punished, Act 25, Parl. 11, King James VI.: do condemn the monuments and dregs of bygone idolatry, as going to crosses, observing the festival days of saints, and such other superstitious and Papistical rites, to the dishonour of God, contempt of true religion, and fostering of great error among the people; and ordains the users of them to be punished for the second fault, as idolaters, Act 104, Parl.7, King James VI.

Likeas many Acts of Parliament are conceived for maintenance of God's true and Christian religion, and the purity thereof, in doctrine and sacraments of the true church of God, the liberty and freedom thereof, in her national, synodal assemblies, presbyteries, sessions, policy, discipline, and jurisdiction thereof; as that purity of religion, and liberty of the church was used, professed, exercised, preached, and confessed, according to the reformation of religion in this realm: As for instance, the 99th Act, Parl.7; Act 25, Parl. 11; Act 114, Parl. 12; Act 160, Parl. 13 of King James VI. ratified by the 4th Act of King Charles. So that the 6th Act, Parl. 1, and 68th Act, Parl. 6 of King James VI. in the year of God 1579, declare the ministers of the blessed evangel, whom God of his mercy had raised up, or hereafter should raise, agreeing with them that then lived, in doctrine and administration of the sacraments; and the people that professed Christ, as he was then offered in the evangel, and doth communicate with the holy sacraments (as in the reformed kirks of this realm they were presently adminstrate) according to the Confession of Faith, to be the true and holy kirk of Christ Jesus within this realm. And decerns and declares all and sundry, who either gainsay the word of the evangel received and approved as the heads of the Confession of Faith, professed in Parliament in the year of God 1560, specified also in the first Parliament of King James VI., and ratified in this present Parliament, more particularly do express; or that refuse the administration of the holy sacraments, as they were then ministrated; to be no members of the said kirk within this realm, and true religion presently professed, so long as they keep themselves so divided from the society of Christ's body. And the subsequent Act 69, Parl. 6 of King James VI. declares, that there is no other face of kirk, nor other face of religion, than was presently at that time, by the favour of God, established within this realm: "Which therefore is ever styled God's true religion, Christ's true religion, the true and Christian religion, and a perfect religion;" which, by manifold Acts of Parliament, all within this realm are bound to profess, to subscribe the articles thereof, the Confession of Faith, to recant all doctrine and errors repugnant to any of the said articles, Act 4 and 9, Parl. 1; Acts 45,46,47, Parl. 3; Act 71, Parl. 6; Act 106, Parl. 7; Act 24, Parl. 11; Act 123, Parl. 12; Act 194 and 197, Parl. 14 of King James VI. And all magistrates, sheriffs, &c. on the one part, are ordained to search, apprehend, and punish all contraveners: For instance, Act 5, Parl. 1; Act 104, Parl. 7; Act 25, Parl. 11, King James VI.; and that notwithstanding of the King's Majesty's licences on the contrary, which are discharged, and declared to be of no force, in so far as they tend in any wise to the prejudice and hinder of the execution of the Acts of Parliament against Papists and adversaries of true religion, Act 106, Parl. 7, King James VI. On the other part, in the 47th Act, Parl. 3, King James VI. it is declared and ordained, Seeing the cause of God's true religion and his Highness's authority are so joined, as the hurt of the one is common to both; that none shall be reputed as loyal and faithful subjects to our sovereign Lord, or his authority, but be punishable as rebellers and gainstanders of the same, who shall not give their confession, and make their profession of the said true religion: and that they who, after defection, shall give the confession of their faith of new, they shall promise to continue therein in time coming, to maintain our sovereign Lord's authority, and at the uttermost of their power to fortify, assist, and maintain the true preachers and professors of Christ's religion, against whatsoever enemies and gainstanders of the same; and namely, against all such, of whatsoever nation, estate, or degree they be of, that have joined or bound themselves, or have assisted, or assist, to set forward and execute the cruel decrees of the council of Trent, contrary to the true preachers and professors of the word of God; which is repeated, word by word, in the articles of pacification at Perth, the 23d of February 1572, approved by Parliament the last of April 1573, ratified in Parliament 1587, and related Act 123, Parl. 12 of King James VI.; with this addition, "That they are bound to resist all treasonable uproars and hostilities raised against the true religion, the King's Majesty, and the true professors."

Likeas, all lieges are bound to maintain the King's Majesty's royal person and authority, the authority of Parliaments, without the which neither any laws or lawful judicatories can be established, Act 130 and 131, Parl. 8, King James VI., and the subjects' liberties, who ought only to live and be governed by the King's laws, the common laws of this realm allenarly, Act 48, Parl.3, King James I.; Act 79, Parl. 6, King James IV.; repeated in the Act 131, Parl. 8, King James VI., which if they be innovated and prejudged, "the commission anent the union of the two kingdoms of Scotland and England, which is the sole act of the 17th Parl. of King James VI. declares," such confusion would ensue as this realm could be no more a free monarchy: because, by the fundamental laws, ancient privileges, offices, and liberties of this kingdom, not only the princely authority of his Majesty's royal descent hath been these many ages maintained, but also the people's security of their lands, livings, rights, offices, liberties, and dignities preserved. And therefore, for the preservation of the said true religion, laws, and liberties of this kingdom, it is statute by the 8th Act, Parl. 1, repeated in the 99th Act, Parl. 7, ratified in the 23d Act, Parl. 11, and 114th Act, Parl. 12, of King James VI., and 4th Act, Parl. 1, of King Charles I. "That all Kings and Princes at their coronation, and reception of their princely authority, shall make their faithful promise by their solemn oath, in the presence of the eternal God, that, enduring the whole time of their lives, they shall serve the same eternal God, to the uttermost of their power, according as he hath required in his most holy word, contained in the Old and New Testament; and according to the same word, shall maintain the true religion of Christ Jesus, the preaching of his holy word, the due and right ministration of the sacraments now received and preached within this realm, (according to the Confession of Faith immediately preceding,) and shall abolish and gainstand all false religion contrary to the same; and shall rule the people committed to their charge, according to the will and command of God revealed in his foresaid word, and according to the laudable laws and constitutions received in this realm, nowise repugnant to the said will of the eternal God; and shall procure, to the uttermost of their power, to the kirk of God, and whole Christian people, true and perfect peace in all time coming: and that they shall be careful to root out of their empire all hereticks and enemies to the true worship of God, who shall be convicted by the true kirk of God of the foresaid crimes." Which was also observed by his Majesty, at his coronation in Edinburgh 1633, as may be seen in the order of the coronation. In obedience to the commandment of God, conform to the practice of the godly in former times, and according to the laudable example of our worthy and religious progenitors, and of many yet living amongst us, which was warranted also by act of council, commanding a general band to be made and subscribed by his Majesty's subjects of all ranks; for two causes: one was, For defending the true religion, as it was then reformed, and is expressed in the Confession of Faith above written, and a former large Confession established by sundry acts of lawful General Assemblies and of Parliaments, unto which it hath relation, set down in publick Catechisms; and which hath been for many years, with a blessing from heaven, preached and professed in this kirk and kingdom, as God's undoubted truth, grounded only upon his written word. The other cause was, For maintaining the King's Majesty, his person and estate; the true worship of God and the King's authority being so straitly joined, as that they had the same friends and common enemies, and did stand and fall together. And finally, being convinced in our minds, and confessing with our mouths, that the present and succeeding generations in this land are bound to keep the foresaid national oath and subscription inviolable.

We Noblemen, Barons, Gentlemen, Burgesses, Ministers, and Commons under-subscribing, considering divers times before, and especially at this time, the danger of the true reformed religion, of the King's honour, and of the publick peace of the kingdom, by the manifold innovations and evils, generally contained, and particularly mentioned in our late supplications, complaints, and protestations; do hereby profess, and before God, his angels, and the world, solemnly declare, That with our whole heart we agree, and resolve all the days of our life constantly to adhere unto and to defend the foresaid true religion, and (forbearing the practice of all innovations already introduced in the matters of the worship of God, or approbation of the corruptions of the publick government of the kirk, or civil places and power of kirkmen, till they be tried and allowed in free Assemblies and in Parliament) to labour, by all means lawful, to recover the purity and liberty of the Gospel, as it was established and professed before the foresaid novations. And because, after due examination, we plainly perceive, and undoubtedly believe, that the innovations and evils contained in our supplications, complaints, and protestations, have no warrant of the word of God, are contrary to the articles of the foresaid Confession, to the intention and meaning of the blessed reformers of religion in this land, to the above-written acts of Parliament; and do sensibly tend to the re-establishing of the Popish religion and tyranny, and to the subversion and ruin of the true reformed religion, and of our liberties, laws, and estates; we also declare, That the foresaid Confessions are to be interpreted, and ought to be understood of the foresaid novations and evils, no less than if every one of them had been expressed in the foresaid Confessions; and that we are obliged to detest and abhor them, amongst other particular heads of Papistry abjured therein. And therefore, from the knowledge and conscience of our duty to God, to our King and country, without any worldly respect or inducement, so far as human infirmity will suffer, wishing a further measure of the grace of God for this effect; we promise and swear, by the GREAT NAME OF THE LORD OUR GOD, to continue in the profession and obedience of the foresaid religion; and that we shall defend the same, and resist all these contrary errors and corruptions, according to our vocation, and to the uttermost of that power that God hath put in our hands, all the days of our life.

And in like manner, with the same heart, we declare before God and men, That we have no intention nor desire to attempt anything that may turn to the dishonour of God, or to the diminution of the King's greatness and authority; but, on the contrary, we promise and swear, That we shall, to the uttermost of our power, with our means and lives, stand to the defence of our dread sovereign the King's Majesty, his person and authority, in the defence and preservation of the foresaid true religion, liberties, and laws of the kingdom; as also to the mutual defence and assistance every one of us of another, in the same cause of maintaining the true religion, and his Majesty's authority, with our best counsel, our bodies, means, and whole power, against all sorts of persons whatsoever; so that whatsoever shall be done to the least of us for that cause, shall be taken as done to us all in general, and to every one of us in particular. And that we shall neither directly nor indirectly suffer ourselves to be divided or withdrawn, by whatsoever suggestion, combination, allurement, or terror, from this blessed and loyal conjunction; nor shall cast in any let or impediment that may stay or hinder any such resolution as by common consent shall be found to conduce for so good ends; but, on the contrary, shall by all lawful means labour to further and promote the same: and if any such dangerous and divisive motion be made to us by word or writ, we, and every one of us, shall either suppress it, or, if need be, shall incontinent make the same known, that it may be timeously obviated. Neither do we fear the foul aspersions of rebellion, combination, or what else our adversaries, from their craft and malice, would put upon us; seeing what we do is so well warranted, and ariseth from an unfeigned desire to maintain the true worship of God, the majesty of our King, and the peace of the kingdom, for the common happiness of ourselves and our posterity.

And because we cannot look for a blessing from God upon our proceedings, except with our profession and subscription we join such a life and conversation as beseemeth Christians who have renewed their covenant with God; we therefore faithfully promise for ourselves, our followers, and all others under us, both in publick, and in our particular families, and personal carriage, to endeavour to keep ourselves within the bounds of Christian liberty, and to be good examples to others of all godliness, soberness, and righteousness, and of every duty we owe to God and man.

And, that this our union and conjunction may be observed without violation, we call the LIVING GOD, THE SEARCHER OF OUR HEARTS, to witness, who knoweth this to be our sincere desire and unfeigned resolution, as we shall answer to JESUS CHRIST in the great day, and under the pain of God's everlasting wrath, and of infamy and loss of all honour and respect in this world: most humbly beseeching the LORD to strengthen us by his HOLY SPIRIT for this end, and to bless our desires and proceedings with a happy success; that religion and righteousness may flourish in the land, to the glory of GOD, the honour of our King, and peace and comfort of us all. In witness whereof, we have subscribed with our hands all the premises.

The article of this covenant, which was at the first subscription referred to the determination of the General Assembly, being now determined; and thereby the five articles of Perth, the government of the kirk by bishops, and the civil places and power of kirkmen, upon the reasons and grounds contained in the Acts of the General Assembly, declared to be unlawful within this kirk, we subscribe according to the determination aforesaid.

Excerpted from the The Westminster Confession of Faith (Free Presbyterian Publications, sixth printing 1990), pp. 347-354.

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The National Covenant by Greg Price (1997, 2 cassettes)

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The Westminster Confession of Faith by the Westminster Divines (Free Presbyterian Publications, British edition)

Plain Reasons for Presbyterians Dissenting from the Revolution Church & Civil Government by Andrew Clarkson (1731)

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Acts of the General Assemblies of the Church of Scotland (From the Years 1638-1649 Inclusive), printed 1682

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Duty and Perpetual Obligation of Social Covenanting compiled by Greg Price (1996)

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The History of the Westminster Assembly by William H. Hetherington (SWRB).

The Works of George Gillespie (2 vol. SWRB).

The Minutes of the Sessions of the Westminster Assembly of Divines Edited by A. F. Mitchell & John Struthers (SWRB).

The Harmony of Protestant Confessions first compiled by Beza, Daneau, and Salnar--revised and enlarged by Peter Hall. .

An Exposition of the Confession of Faith by Robert Shaw (Christian Focus Publications).

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CUNNINGHAM, JOHN

The Ordinance of Covenanting (1843)
This book is considered by many as the classic work on covenanting. "The theology of Covenanting is here unfolded with a richness of scriptural research and a maturity of intellectual strength which would have made the grey eye of Peden glisten with delight. The treatise is a valuable addition to that solid theological literature of which the Reformed Presbyterian Church has produced repeated and enduring specimens, and stamps Mr. Cunningham as a distinguished disciple of the thoughtful and scriptural school of Mason and the Symingtons" (Presby Rev., (1844) as cited in The Treasury of the Scottish Covenant by Johnston). The author himself notes that "Prayer and the offering of praise are universally admitted to be duties of religion. The Scriptures announce a place among these for the exercise of solemn Covenanting... What the word of God unfolds concerning it, is addressed to the most resolute consideration of all, and is capable of engaging the most extensive and prolonged investigation. And yet, though none have found this subject, like all God's judgements, else than a great deep, still in meditating upon it, the ignorant have been brought to true knowledge, and the wise have increased in wisdom. 'The secret of the Lord is with them that fear him; and he will shew them his covenant' (Ps. 25:14)... Mutual federal engagements, concerning things religious and civil, whether entered into merely by simple promise, or confirmed by the solemn oath, have been made from the highest antiquity to the present. The hostility to some such engagements, and also the proud disregard for their obligation, which have been evinced by some in all ages, demand a most careful examination into their nature and design... Furnished with the key of Scripture, approaching the subject, we are enabled to open the mysteries in which ignorance and prejudice had shut it up; and equipped with the armour of light shooting forth its heavenly radiance, in safety to ourselves we assail the darkness thrown around it, and behold the instant flight of the spirits of error which that darkness contains. Standing alone in beauteous attractions descended from heaven upon it, this service beckons us to approach it, and engages to connect extensive good with a proper attention to its claims. The observance, under various phases, is described in Scripture as an undisputed and indisputable reality." In this book Cunningham exhaustively covers the subject of covenanting in over 400 pages. He deals with the manner, duty and nature of covenanting (including personal and social covenanting), the obligation covenanting confers, how covenanting is provided for in the everlasting covenant, how it is adapted to the moral constitution of man and how it is according to the purposes of God. Numerous Divine examples are cited from Scripture and covenanting is shown to be one of the great privileges of the Christian life. An interesting chapter covers "Covenanting Enforced By the Grant of Covenant Signs and Seals;" which touches on circumcision, baptism, the Sabbath, the Priesthood, the new heart and the person and work of the Lord Jesus Christ. Furthermore, this book demonstrates how God's approbation rested upon Covenanters in formers ages, how covenanting is predicted in prophecy, how it is recommended by the practice of the New Testament Church and at what seasons it is appropriate. The appendices touch on the relationship of covenanting to immoral and unscriptural civil governments, the Free Presbyterian Church of Scotland, the British constitution and the apostasy of the Revolution settlement. Additionally, Cunningham acknowledges that the true church is "bound by the obligations of the Church of God is past times" and is still obligated to pay what it has vowed to the Lord in those magnificent attainments of the second Reformation (the epitome of these attainments being embodied in the Solemn League and Covenant and the Westminster Standards). If you are interested in the ordinance of covenanting this is the most extensive treatment you will find in one book. It is a gold mine of Scriptural references and should be read at least once by everyone who calls upon the name of Christ.
(Rare bound photocopy) $49.95-70%=14.99

REFORMED PRESBYTERY

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" P.O. Box 131, Pottstown, PA 19464). 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

WAGNER, MICHAEL G.

Paleopresbyterianism Versus Neopresbyterianism (1996)
Defines the major differences between "paleo" or old Presbyterianism (the position held at the Westminster Assembly, 1648) and "neo" or new (modern) Presbyterianism. Maintains and proves that the two major differences are found in the form of subscription (whether complete, as with the "paleo's," or loose [i.e. allowing for scruples], as with the "neo's") to the Westminster standards and in whether or not the Solemn League and Covenant is thought to be binding today (in its moral equity). Wagner also demonstrates how the neopresbyterians have turned away from the original Presbyterian position. The implications of this introductory booklet are far reaching and revolutionary and could easily shake the prevalent neopresbyterian establishment (PCA, OPC, etc.) to its very core.
(Bound photocopy) $7.95-70%=2.39

REFORMED PRESBYTERY

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 Day (1876)
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. Write for a sample of this highly recommended publication at: P.O. Box 131, Pottstown, PA, 19464, USA). 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. 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

DiLELLA, FRED

Aletheia
Aletheia is the Greek word for TRUTH and this book is addressed specifically tois ekezetousi ten aletheian (i.e. to those who are diligently seeking the truth). It explains why the modern church is in such a mess, why it seems so powerless, and why there is little visible unity (or even a general consensus as to what the Scripture teaches) among Christians in our contemporary setting. It also demonstrates that this has not always been the case by tracing the "footsteps of the flock" in opposition to the group that led to the major defections from Reformation attainments (which almost all contemporary churches have followed). This defection is shown to have brought God's covenant curse not only upon the church, but upon the defecting nations also -- and this curse still hangs over our (corporate) heads today. DiLella explains the basis of covenanting and proves from Scripture that covenants entered into by our forefathers (such as the Solemn League and Covenant) on behalf of the moral person (i.e. the constituted and ongoing government, whether civil or ecclesiastical; cf. David Scott's rare bound photocopy Distinctive Principles of the Reformed Presbyterian Church, pp. 70, 195f., 285f.) continue in force to this day. Furthermore, he shows how the Protesters (Covenanters) and their battle in the seventeenth century with the Resolutioners, is still impacting both the church and the state because of the very bonds that were transacted (in that day) between the Covenanting churches or nations and God. This is used to prove why God has a controversy with the backslidden modern church and with contemporary Christ rejecting nations, who have not repented of these national sins of "truce-breaking." DiLella pays special attention to the United States (as a covenant breaking nation) and those churches which trace their roots to the Reformation. In one section it is shown how America's British roots morally obligate the USA (and Canada) to the Solemn League and Covenant. In fact, it is noted that "in Boston, in 1644, the colonists with uplifted hands en masse publicly and solemnly swore their oath of subscription to the Solemn League and Covenant." Moreover the colonist's ministers often preached of this obligation and even the USA congress, as late as 1744, "officially announced and laid claim to all their rights, privileges, and provisions as English citizens." Anyone familiar with Scripture will understand how covenants bind posterity, even if they are just transactions between man and man, much less man and God, as these British covenants were (which still bind both the USA and Canada by virtue of our British roots). "Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto" (Gal. 3:15). This is further illustrated in the following quotation from the Reformed Presbyterian Catechism (by William Roberts, see the whole chapter "The Duty of Covenanting, and the Permanent Obligation of Religious Covenants" for more proof), "Another instance in which posterity is recognized in covenant obligation is found in Joshua 9:15. This covenant was made between the children of Israel and the Gibeonites. Between four and five hundred years after that time, the children of Israel are visited with a very severe famine, in the days of David. 2 Sam. 21:1. And it is expressly declared by the Lord that, "It is for Saul, and for his bloody house, because he slew the Gibeonites." And at the same time, v. 2, that very covenant is recognized, and the breach of it is stated, as being the formal reason of the divine displeasure. Now, had it not been for this covenant, the extirpation of the Gibeonites would not have been imputed to Israel as a thing criminal; for they were comprehended in Canaanitish nations, which God had commanded them to root out" (pp. 139-140). The ongoing "moral personality" of the state (or church) is also illustrated throughout Scripture when national leaders (and prophets) confess the sins of their fathers and attribute these sins to the then present wrath of God upon the corporate entity [as with Judah's great Reforming king, Josiah, in 2 Chron. 34:21; see also Neh. 9:2, Dan. 9:16, etc.]). Of course the book deals with much more (including democracy vs. theocracy, tolerationism vs. the first commandment, unity vs. schism, establishments vs. voluntaryism, real subscription [to the WCF] vs. false and truncated subscription, pretended liberty of conscience vs. biblical liberty of conscience, the bride of Christ vs. the whore of Babylon, true worship vs. idolatry, Cromwell vs. the Covenanters, the revolution [of 1688] vs. covenanted uniformity, etc.). Originally written as a modern Covenanter's plea to a minister that was leaving the PCA, this is an easy reading, yet most valuable and practical, look at history and the truth of Christ as it comes to bear directly upon each one of us alive today. It is a one-of-a-kind, modern writing, overflowing with Scriptural and historic proof for each assertion, and we consider it one of the most important books written in this century!
(Bound photocopy) $14.95 - 67% = 4.93 (US funds)

McFEETERS, J.C.

Sketches of the Covenanters
Stirring accounts of sacrifice and martyrdom for the Reformed Faith that will bring tears to eyes of all but the backslidden. Follows the chain of events which gave Scotland two Reformations and a Revolution. Knox, the National Covenant, the Westminster Assembly, the Field Meetings, and much more is covered. The history of great battles for Christ and His royal rights are recounted in this moving history book. Sheds much light upon the warfare with the dragon for true liberty. One of our best history books, highly recommended!
(Rare bound photocopy) $39.95-75%=9.99 (US funds)

ROBERTS, WILLIAM L.

The Reformed Presbyterian Catechism (1853)
A manual of instruction, drawing from such notable authors as William Symington and J.R. Willson, presenting "arguments and facts confirming and illustrating the 'Distinctive Principles'" of the Reformed Presbyterian Church. Chapters deal with: "Christ's Mediatorial Dominion in general;" Christ's exclusive Headship over the Church;" "The Supreme and Ultimate Authority of the Word of God in the Church;" Civil Government, the Moral Ordinance of God;" Christ's Headship over the Nations;" "The Subjection of the Nations to God and to Christ;" The Word, or Revealed Will of God, the Supreme Law in the State;" "The Duty of Nations, in their National Capacity, to acknowledge and support the True Religion:" "The Spiritual Independence of the Church of Christ:" "The Right and Duty of Dissent from an immoral Constitution of Civil Government;" "The Duty of Covenanting, and the Permanent Obligations of Religious Covenants;" "The Application of these Principles to the Governments, where Reformed Presbyterians reside, in the form of a Practical Testimony;" and finally "Application of the Testimony to the British Empire." A most important book, as we approach (possibly) the end of the great apostasy and will be in need of preparing for the dawning of the glorious millennial blessings to come; the days prophesied in which the church "shalt also suck the milk of the Gentiles, and shalt suck the breast of kings" (Isa. 60:16).
(Rare bound photocopy) $29.95-70%=8.99 (US funds)

RUTHERFORD, SAMUEL

The Covenant of Life Opened: or, A Treatise of the Covenant of Grace (1655 edition.)

(Rare Bound Photocopy) $199.95-90%=19.99

RUTHERFORD, SAMUEL

A Free Disputation Against Pretended Liberty of Conscience (1649 edition.)
Rutherford's Free Disputation, though scarce, is still one of his most important works -- with maybe only a few copies of the actual book left in existence. Though Rutherford is affectionately remembered in our day for his Letters, or for laying the foundations of constitutional government (against the divine right of kings) in his unsurpassed Lex Rex, his Free Disputation should not be overlooked -- for it contains the same searing insights as Lex Rex. In fact, this book should probably be known as Rutherford's "politically incorrect" companion volume to Lex Rex. A sort of sequel aimed at driving pluralists and antinomians insane. Written against "the Belgick Arminians, Socinians, and other Authors contending for lawlesse liberty, or licentious Tolerations of Sects and Heresies," Rutherford explains the undiluted Biblical solution to moral relativism, especially as it is expressed in ecclesiastical and civil pluralism! (Corporate pluralism being a violation of the first commandment and an affront to the holy God of Scripture). He also deals with conscience, toleration, penology (punishment), and the judicial laws, as related to both the civil and ecclesiastical realms. Excellent sections are also included which address questions related to determining the fundamentals of religion, how covenants bind us, the perpetual obligation of social covenants (with direct application to the Solemn League and Covenant and the covenant-breaking of Cromwell and his sectarian supporters), whether the punishing of seducing teachers be persecution of conscience, and much more. Walker adds these comments and context regarding Rutherford's Free Disputation, "The principle of toleration was beginning to be broached in England, and in a modified shape to find acceptance there. Samuel Rutherford was alarmed, or rather, I should say, he was horrified, for he neither feared the face of man or argument. He rushed to the rescue of the good old view... It is not so easy to find a theoretical ground for toleration; and Rutherford has many plausible things to say against it. With the most perfect confidence, he argues that it is alike against Scripture and common sense that you should have two religions side by side. It is outrageous ecclesiastically, it is sinful civilly. He does not, however, take what I call the essentially persecuting ground. He does not hold that the magistrate is to punish religion as religion. Nay, he strongly maintains that the civil magistrate never aims at the conscience. The magistrate, he urges, does not send anyone, whether a heretic (who is a soul murderer--RB) or a murderer, to the scaffold with the idea of producing conversion or other spiritual result, but to strengthen the foundations of civil order. But if he gives so much power to the king, he is no lover of despotism withal: the king himself must be under law. To vindicate this great doctrine is the object of another book, the celebrated Lex Rex; of which it has been said by one competent to judge, that it first clearly developed the constitutionalism which all men now accept" (Theology and Theologians..., pp. 11-12). In our day Francis Schaeffer, and numerous others, have critiqued many of the problems found in modern society, but most have spent little time developing explicitly Biblical solutions -- especially regarding the theoretical foundations that Rutherford addresses here. Rutherford's Free Disputation provides a detailed blueprint for laying the foundations that must be laid before any lasting, God-honoring solutions will be found. Furthermore, Rutherford and his writings were the enemies of all governments not covenanted with Christ. This book will give you a very clear picture as to why "the beast" (civil and ecclesiastical) has reserved his special hatred for such teaching. As Samuel Wylie noted "[t]he dispute, then, will not turn upon the point whether religion should be civilly established... but it is concerning what religion ought to be civilly established and protected, -- whether the religion of Jesus alone should be countenanced by civil authority, or every blasphemous, heretical, and idolatrous abomination which the subtle malignity of the old serpent and a heart deceitful above all things and desperately wicked, can frame and devise, should be put on an equal footing therewith" (Two Sons of Oil: or, The Faithful Witness For Magistracy and Ministry Upon a Scriptural Basis, softcover). Can our generation swallow Rutherford's hard, anti-pluralistic, Covenanter medicine, poured forth from the bottle of the first commandment, without choking on their carnal dreams of a free and righteous society divorced from God (and His absolute claims upon everyone and everything)? Not without the enabling power of the Holy Spirit -- that is for sure! In summary, this book answers all the hardest questions theonomists (and their wisest and best opponents) have been asking for the last 20-30 years (and these answers are much more in depth than any we have seen in the last couple of millennia [less about a century to account for the apostles]). As the reader will discover, Rutherford was a wealthy man when it came to wisdom (and much advanced theologically), and those who take the time to gaze into the King's treasure house, as exhibited in this book, will find that they are greatly rewarded. Furthermore, because of its uncompromising stand upon the Word of God, this book is sure to be unpopular among a wicked and adulterous generation. However, on the other hand, it is sure to be popular among the covenanted servants of King Jesus! This is one of the best books (in the top five anyway) for advanced study of the Christian faith. We have now obtained an easy-to-read, amazingly clear copy of this very rare, old treasure. Great price too, considering that a copy of the 1649 edition, containing this quality of print, would likely cost upwards of $1000 on the rare book market -- though it is unlikely you would ever see a copy for sale!
(Rare Bound Photocopy) $199.95-90%=19.99

HOUSTON, THOMAS

(NEW!) Unity and Uniformity in the Church (1881)
This item lays out the case for unity among churches, proving its assertions from: (1.) throughout Scripture; (2.) from our Lord's declaring His will both in precept and prayer; (3.) from apostolic practise; and (4.) from the covenanted Reformation's "Solemn League and Covenant" which lead to the production of the Westminster standards. Houston notes that in the Apostolic church "the government of the church was one and common wherever churches were planted. It was Presbyterian, and neither Prelatic, a system of monarchial despotism, nor Congregational, a system of popular democracy." This biblical and Presbyterian uniformity was considered the apostolic, visible and doctrinal manifestation of the scriptural injunction to "one Lord, one faith, (and) one baptism." Houston also points out that "the only true and safe way of union is based on the platform of Scriptural uniformity; while that which is framed on allowing diversity in doctrine, and differences in government and worship, is a mere human contrivance, and its effect is to sanction and perpetuate divisions (which is to sanction schism under the false pretence of unity--RB), and to mar the prospect of an ultimate happy union in the church of Christ." Biblical union and uniformity is shown to be based on "agreement in doctrine, worship, discipline, and government." Moreover, the author contends that, "this is to be constantly sought after by men united in mind and heart, pledged to God and to one another; it is to be externally manifested, and to be diligently labored for, that it may be generally and universally prevalent. It is never to be viewed as impracticable. This was the main design of the convocation of the Westminster Assembly." The eschatological aspect of visible unity is also noticed, shedding valuable light on such postmillennial strongholds as, "The watchmen on the walls of Zion shall see eye to eye, they shall lift up the voice together, and together shall they sing" (Isa. 52:8) and "The Lord shall be King over all the earth; in that day there shall be one Lord, and His name one" (Zech. 14:9). This book is full of faithful encouragement and is one of the best introductions to this topic we have seen.
(Rare bound photocopy) $9.95-60%=3.98

MURRAY, MATTHEW

(NEW!) The Millennium: Peace, Prosperity and National Covenanting (1879)
This is the Reformation (especially second Reformation) view of postmillennialism as set forth and explained in terms of the national blessings and gospel purity that will be present when the millennium arrives. Some items discussed include: the visible state of unity in the church during the millennium; national covenanting; how kings will be "nursing fathers" (Isa. 49:23) to the church during this blessed period of history; and how "all nations shall serve him" (Ps 72:11) in that day (and there are no nations in heaven -- so this must be speaking of what will take place on earth before Christ returns, contrary to amillennialism)! In short, the millennium will be marked by visible civil and ecclesiastical obedience to Christ as King! This is exactly the opposite of the situation that we are presently experiencing -- for we live in the days of the great apostasy (2 Thes. 2:3). The church (visible) is in disarray and has grievously backslidden from her previous Reformation attainments. No nation is covenanted with Christ (as a nation), but instead, "The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us" (Ps. 2:2-3). The nations and many churches despise Christ's royal law and He now "vex(es) them in his sore displeasure" -- but when the millennial glory arrives the river of His Spirit will fill the earth (Ezek 47:1-12) and His high priestly prayer will be answered (John 17:21: "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me."). This is a greatly encouraging introduction to this topic and the best short treatment of this subject that we offer! Excerpted from the Original Covenanter and Contending Witness magazine (volumes 2:4-6).
(Rare bound photocopy) $9.95-70%=2.99

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