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The title continues: "Or, a Treatise grounded upon Gal. 2.11. Wherein the Orthodox Doctrine of Justification by Faith, & Imputation of Christ's Righteousness, is clearly expounded, solidly confirmed, & learnedly vindicated from the various Objections of its Adversaries. Whereunto are subjoined some Arguments against Universal Redemption." In 1828 Dr. Burns wrote, "Mr. John Brown was unquestionably one of the most eminent divines Scotland has yet produced, as his numerous writings, still carefully sought after by solid and judicious Christians, fully envince" (Johnston, Treasury of the Scottish Covenant, p. 339). Regarding this book Dr. Walker noted, "By far our most thorough exposition and discussion of the doctrine it handles; and all the more to be prized because of the particular bearing it has on the new views which Baxter and others had begun to propagate, and which in some shape are ever returning upon ourselves" (Ibid., p. 341). Interestingly, Brown, in the preface, after warning against Arminianism "as the immediate way to introduce Popery" states, "Yea even those who were purer in appearance, pressing the moral duties and practical doctrine of piety (I mean the followers of that famous Minister Mr. Richard Baxter) did corrupt the true doctrine of justification, because they adopted universal grace and redemption." One of the best, if not the best, books ever written on the topic of justification! 563 pages.

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.

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!

"A nonconformist clergyman," Burgess "was a member of the (Westminster) Assembly of Divines. Ejected at the Restoration... his works are much valued and have become very scarce" (Darling, Cyclopedia Bibliographica, p. 439). This book contains 30 lectures preached at London "against the antinomian errours of the times." It is the second edition corrected and augmented. Burgess says that he wrote to "maintain the dignitie and use of the Morall Law against late errours about it." Taking on all the errorists listed in the subtitle Burgess also notes that he has "endeavoured to give the Law its due, and the Gospel its due, remembering that of Luther... He that knoweth how to distinguish between Law and Gospel, let him give thanks to God, and know he is a Divine" (i.e. a scholar of Scripture--RB). An exceedingly rare item that sells for over $300 a copy on the rare book market. This book should be read by everyone in the Protestant Reformed church (or anyone who must deal with them) as it demolishes their (i.e. Protestant Reformed) errors concerning covenants – especially in regard to their denial (and disregard for the biblical, "Westminster" view) of the covenant of works. Some of its 62 chapter heads include: "What a man cannot do by the power of nature;" "Whether there are any antecedaneous works upon the heart before grace;" "What does this Image (of God in man–RB) consist;" "Whether God did enter into a covenant with Adam;" "How God can be said to covenant, or enter into a promise with man;" What Law this delivered in Mount Sinai is, and what kind of laws there are, and why it's called the Moral Law;" Whether this Law repeated by Moses, be the same with the law of nature implanted in us;" "Why God gave the Moral Law;" Whether the Law be an instrument of sanctification;" "Whether the Law be a covenant of grace;" Wherein the Law and Gospel do oppose or differ from each other; under which is handled the false differences between the Law and Gospel made by Anabaptists, Papists, and Antinomians;" "Whether the Law command faith;" "How Christ is the end of the Law." Indexed. Over 300 pages.

The title continues: "Wherein are properly stated and ascertained, the true nature and extent of the moral power of civil society and magistracy, legislative and executive. The just instituted authority of magistrates. The inviolableness of just human laws and constitutions in general, and particularly those of Scotland. The natural and unalienable rights of individuals in, or with respect to civil society. And the true causes from which a moral relation flows, and upon which a moral obligation is founded, etc. Against the truly factious and immoral doctrine of John Thomson (Burger Associate) minister of the gospel at Donaghclony in Ireland... maintained in his pretended confutation of the principles of the Reformed Presbytery, in a pamphlet entitled The Presbyterian Covenanter displayed in his political Principles, and the Imposter detected. To which is subjoined by way of appendix, A vindication of the constitution of the Reformed Presbytery, and of the character, ministerial mission and authority of the Rev. Mr. John M'Millan Senior, deceased, from the groundless cavils of Mr. W.W. and Seceders. By his son. The whole being humbly offered as an apologetical representation and defence of the principles of the said Presbytery, and of their people, commonly known by the names of Old Dissenters, Cameronians, etc. against the injurious charges and false imputations cast upon them, first by the established church of Scotland, and then by the Secession." Goold, in his The Reformed Presbyterian Church in Scotland: Its Origin and History 1680-1876, writes of Thorburn and this book, "He was a man of studious habits, and his 'Vindiciae Magistratus,' in defence of the principles of his Church against the attacks of the Secession, thought lacking the popular style of the writings of some of his brethren, was not inferior to any of them in thorough grasp of the truth, and power of argument. Lord Kames characterized it as the 'best defences of Whig principles;' and the late Rev. Dr. A. M'Leod, of New York, himself a man of distinguished ability, declared that he was more indebted to Mr. Thorburn, of Pentland, than to any other man living or dead." Upon his death Erskine said, "And he is gone! one of our greatest divines." Goold also notes of Thorburn that "a large amount of work developed on him in connection with the preparation of the 'Judicial Act' (i.e. The Act, Declaration and Testimony for the Whole of Our Covenanted Reformation–RB), so large that he had to be freed for some time from his work as a preacher." He "was the theologian of his Church; and in 1785 he was unanimously appointed to be Tutor in Divinity to the students of the Church." This has been called one of the best books ever written on the biblical view of the civil magistrate – don't miss it! 236 pages.

Dr. David Freeman (who was Professor John Murray's pastor in Philadelphia) said that the Psalms in Worship was the most comprehensive treatment of this subject to be found anywhere. This volume (of almost 600 pages) consists of material presented at two conventions in 1905, promoting the claims of the Psalms in worship. Two articles covering each of 27 related topics comprise this volume, making a total of 54 separate papers (all thoroughly indexed and including a new appendix added by the publisher). Articles included range from argumentative discussions of a doctrinal and critical kind (defending exclusive Psalmody), to broader discussions along historical, literary, and practical lines. This is a one of a kind publication, nothing else like it is available today!

M'Leod, a Reformed Presbyterian, here defends (in 480 pages) classic historicist Reformation eschatology from the book of Revelation. David Steele, in his Notes on the Apocalypse commends this work numerous times. Steele writes, "the best works to be obtained as helps to understand the prophetic parts of scripture, will be found in the labors of those who, from age to age, have obeyed the gracious call of Christ – who have 'come out from mystic Babylon,' from the Romish communion, from the mother and her harlot daughters, and who have associated more or less intimately with the witnesses. Among these may be consulted with profit the works of Durham, Mason and M'Leod (p. 312)... The late Rev. Alexander M'Leod, D.D., who had the works of learned predecessors before him, has successfully corrected many of their misinterpretations in his valuable publication, entitled Lectures upon the Principal Prophecies of the Revelation. At the time when he wrote that work, he possessed several advantages in aid of his own expositions. He had access to the most valuable works which had been issued before that date (1814). He was then in the vigor of youthful manhood; and he was also comparatively free from the trammels which in attempts to expound the Apocalypse, have cramped the energies of many a well disciplined mind, political partialities. At the time of these profound studies, he occupied a position 'in the wilderness,' from which as a stand point, like John in Patmos, he could most advantageously survey the passing scenes of providence with the ardor of youthful emotion, and with unsullied affection for his divine master... expressing my obligations to the Doctor's labors, to whose system of interpretation as well as to most of his details, I cheerfully give my approbation in preference to all other expositors whose works it has been in my power to consult (pp. 317-19)... Doctor M'Leod and Mr. Faber I consider among the best expositors of the prophecies on which they severally wrote... On material points they have shed much light where those who preceded them left the reader in darkness, or involved him in perplexing labyrinths. Faber preceded M'Leod, and the latter availed himself of all the aid furnished by the former; yet till the 'mystery of God shall be finished,' his people will be receiving accessions of light from the 'sure word of prophecy' (p. 321)... I can again cordially recommend to his attention the Lectures of Doctor M'Leod, as the best exposition of those parts of the Apocalypse of which he treats, that has come under my notice'" (p. 324). But Steele is not shy about pointing out that "the principal defect pervading the Lectures, and one which most readers will be disposed to view in an opposite light, appears to be, a charity too broad, a catholicity too expansive, to be easily reconciled with a consistent position among the mystic witnesses. Their author, however, deriving much information from the learned labors of English prelates on prophecy, could not 'find in his heart' to exclude them from a place in the honorable roll of the witnesses. I am unable to recognize any of those who are in organic fellowship with the 'eldest daughter of Popery,' as entitled to rank among those who are symbolized as 'clothed in sackcloth.' The two positions and fellowships appear to be obviously incompatible and palpably irreconcilable. It is true that there have been and still are in the English establishment divines who are strictly evangelical; but the reigning Mediator views and treats individuals, as he views and treats the moral person with which individuals freely choose to associate; and we ought to 'have the mind of Christ'" (I Cor. 2:16, p. 322-23, bold emphases added throughout). Notwithstanding a few shortcomings, this is probably the best book available (at present) on the book of Revelation.

This is the standard work on the kingdom of God in English! There is nothing else like it; it is one-of-a kind! It covers the necessity, reality, and qualifications of Christ's dominion over not only the church, but all nations too. Anything less is to rob Christ of His magnificent, majestic, mediatorial glory – for He is the King of kings and Lord of lords. "While books on the priestly work of the Redeemer, and especially on the Atonement, are numerous," notes the introduction to the American edition, "no formal and exhaustive discussion of the kingly office of the Messiah... and its application to various classes of moral agents is elsewhere to be found... It is cause for satisfaction that the only treatise, as yet, upon this subject, is a work of signal ability, lucid in arrangement, reverent in spirit, and with hardly an exception, sound and judicious in its conclusion. Its very merits are probably, in part, the reason why no other work on the same subject has appeared, and until it is supplanted by a better work – an event not likely soon to occur – it will have a value peculiar to itself." Chapters include "The Necessity of the Mediatorial Dominion," "The Universality of the Mediatorial Dominion," "The Mediatorial Dominion Over the Church," and "Over the Nations," plus much more. In short, this is a unique book devoted to the absolute Kingship and dominion of the Lord Jesus Christ – over all heaven and earth! And Christ will continue His present reign from heaven until every enemy of His is conquered, "For he must reign, till he hath put all enemies under his feet" (1 Cor. 15:25). 360 pages.

"Informatory Vindication (1687), a statement of principles issued by the Society People (see Societies, United) during James VII's reign. Prepared mainly by James Renwick, latterly in consultation with Alexander Shields, it was published in Utrecht. Its full title reflects something of the contents: 'An Informatory Vindication of a Poor Wasted Misrepresented Remnant of the Suffering Anti-Popish Anti-Prelatic Anti-Erastian Anti-Sectarian True Presbyterian Church of Christ in Scotland united together in a General Correspondence. By Way of Reply to Various Accusations in Letters Informations and Conferences given forth against them.' It refuted charges brought against the 'Remnant' of schism (in their eyes a great evil)... The Vindication mourned the estrangement from other Presbyterians who had accepted the government's Indulgences or Edicts of Toleration, and expressed love for them as fellow-ministers 'with whom again we would desire to have communion in ordinances'. The separation had been forced upon the Society People by the tyranny and temper of the times, but it did not affect their position as being in the succession of the historic Kirk of Scotland. The document aimed to clear away the hostility and misunderstanding about them that had grown up in Scotland and Holland." (Cameron, ed., Dictionary of Scottish Church History and Theology [1993], p. 429) "In proof of the catholic, unsectarian, Christian spirit of Renwick and his followers, the clear statements of the INFORMATORY VINDICATION, the work which most fully and clearly defines their position, may be referred to... In these noble utterances, we have strikingly exemplified the true spirit of Christian brotherhood... This is the genuine import of the vow of the Solemn League and Covenant, which binds Covenanters to regard whatever is done to the least of them, as done to all and to every one in particular. While firmly holding fast all Scriptural attainments, and contending "earnestly for the faith once delivered to the saints," we should cordially rejoice in the evidences of grace in Christ's servants wherever we find them. We should love them as brethren, fulfil the law of Christ by bearing their burdens, wish them God speed in all that they are doing for the advancement of His glory, and fervently labour and pray for the coming of the happy period when divisions and animosities shall cease, and when there shall be one King, and His name one in all the earth. The testimony of Renwick and his associates is of permanent value and of special importance in our day, as it was directed against systems of error and idolatry, which serve to corrupt the Church and enslave the State. Against Popery in every form Renwick was a heroic and uncompromising witness. At the peril of life, he publicly testified against the usurpation of the papist James, and rejected him as having no claim to be regarded as a constitutional sovereign, and as utterly disqualified to reign in a Protestant reformed land. This was the main ground of his objection against James' toleration, for which the Indulged ministers tendered obsequious thanks to the usurper. Yet this edict of toleration was issued for the purpose of opening the way for the practice of Rome's abominations, and for the advancement of papists to places of power and trust in the nation. None of the Cameronians would, for any earthly consideration, even to save their lives, for a moment admit that a papist had any right to exercise political power in a reformed land. Our martyred forefathers we regard as worthy of high respect and imitation, for their deeply cherished dread of the growing influence of Popery, and for their determined resistance to its exclusive and extravagant claims. The system of Popery is the abnegation of all precious gospel truth; and is a complete politico-religious confederacy against the best interests of a Protestant nation. The boast of its abettors is that it is semper eadem – ever the same. Rome cannot reform herself from within, and she is incapable of reformation from external influences and agencies. The Bible never speaks of Antichrist as to be reformed, but as waxing worse and worse till the time when he shall be completely subverted and irrecoverably destroyed. Whatever changes may be going on in some Popish countries, whereby the power of the Papacy is weakened, it is evident that the principles and spirit of the Romish priesthood, and of those who are under their influence, remain unchanged. The errors of the Antichristian system, instead of being diminished, have of late years increased. Creature worship has become more marked and general. The Immaculate Conception has been proclaimed by Papal authority as the creed of Romanism. In these countries, and some other Protestant lands, the influence of Popery in government and education, and so on the whole social system, has been greatly on the increase. Among those who have most deeply studied inspired prophecy, there is a general expectation that the period of Babylon's downfall is hastening on, and is not far distant. There is a general presentiment too, that the Man of Sin, prior to his downfall, will make some dire and violent attempt through his infatuated followers against the truth, and against such as faithfully maintain it. The 'Slaying of the Witnesses," – which we are disposed to regard as yet future – may take place, not so much by the actual shedding of blood, though it is plain that Jesuit policy and violence will not hesitate to re-enact former persecution and massacre, to accomplish a desired purpose. It may mainly be effected, as Scott, the expositor, suggests, by silencing the voice of a public testimony in behalf of fundamental truths throughout Christendom; and of this there are at present unmistakable signs not a few, throughout the churches in various countries. The Protestant church in all its sections should be thoroughly awake to its danger from the destructive errors, idolatry and power of its ancient irreconcilable enemy; and should, by all legitimate means, labour to counteract and nullify its political influence. The ministry and the rising youth of the church should study carefully the Popish controversy, and should be intimately acquainted with the history of the rise and progress of the Papacy – its assumed blasphemous power – its accumulated errors and delusions, and its plots, varied persecutions and cruel butcheries of Christ's faithful witnesses. Above all, they should set themselves earnestly, prayerfully and perseveringly to diffuse the Bible and Gospel light in the dark parts of their native country, and among Romanists in other lands. By embracing fully and holding fast, in their practical application, the principles of the British Covenants, and by imbibing the spirit of covenanted martyrs -- men like Renwick and the Cameronians, we will be prepared for the last conflict with Antichrist. The firm and faithful maintenance of a martyr-testimony will be a principle instrument of the victory of truth over the error and idolatry of Rome. 'They overcame him by the blood of the Lamb, and the word of their testimony; and they loved not their lives unto the death,' (Rev. 12:11.) Finally – the testimony of Renwick is valuable, as throwing light on great evils connected with systems of civil government, and with Protestant churches, and as pointing out clearly the duty of faithful witnesses in relation to them. Two great principles – the one doctrinal, and the other practical, were essential to it, or rather constituted its whole specialty. These were – first – that, according to the national vows, and the reformation attainments, the whole civil polity of the nation should be conformed to the Scriptures, – and secondly, the positive duty of distinct separation from whatever systems in the state and church that are opposed to entire allegiance to Messiah the Prince" (Houston, The Life of James Renwick, pp. 52-55). "Some of them, particularly in Scotland, loved not their lives unto death for the word of God, and for the testimony which they held. Rev. vi. 9. These refused to have communion in public ordinances not only with prelatical ministers, but even with the acceptors of indulgences or licenses from the civil power, to exercise their ministry under certain limitations. The Informatory Vindication, which certainly contains the genuine principles of church communion, held by the sufferers for the cause of Christ in that period, declares, that they could by no means own or countenance the administrations of the indulged ministers; because they considered the indulgence, in any of the forms in which it was granted by the civil power, as derived from the supremacy claimed by that power in ecclesiastical matters; as laying the office of the ministry under unwarrantable restriction; and as tending, in a great measure, to suppress and bury the covenanted reformation, cf. Informatory Vindication, Head iv." (Anderson, Alexander and Rufus; or a Series of Dialogues on Church Communion [1862], p. 294) "To the friends of evangelical truth, and the faithful witnesses for the redeemer's royal prerogatives, the services of Renwick, at the crisis in which he exercised his public ministry, were invaluable. He was eminently the man for the time. Through the influence of the unhappy Indulgence, the strict Covenanters were reduced to what they style themselves in the Informatory Vindication, a 'wasted, suffering, anti-popish, anti-prelatic, anti-erastian, anti-sectarian remnant.' By the death of Cargill and Cameron, they were left as 'sheep without a shepherd,' – broken and scattered. Through the fierceness of persecution, and the machinations of enemies, they were in danger of falling into confusion, and of being entirely wasted and destroyed. We admire the gracious providence of God in preparing, at this particular crisis, an instrument of such rare and suitable endowments for feeding 'the flock in the wilderness,' and for unfurling and upholding so nobly the 'Banner of truth' amidst hosts of infuriated enemies. James Renwick, though a very youth when he entered on his arduous work, and trained under great outward disadvantages, had a powerful and well-cultivated mind. He was endowed with singular administrative talent, and had great tact and skill in managing men. He was an acute and logical thinker, an eloquent and attractive public speaker, and was distinguished by fertility and force as a writer. The Informatory Vindication – his testimony against king James' toleration, with his 'Letters,' and 'Sermons and Lectures,' bear ample evidence of his sound judgment, comprehensive mind, and ability as an author. His prudence, meekness and loving disposition, combined with his sanctified zeal, and heroic courage, deservedly gave him great influence among those to whom he ministered. He was eminently fitted to be 'a first man among men.' The Lord held him in the hollow of his hand, and made him a 'polished shaft in his quiver.' The services which Renwick rendered to the Protestant cause were invaluable. He organized the scattered remnant, and imparted new life and ardour to their proceedings. He set forth clearly the principles of the 'Society people;' and in a number of able and logical papers, clearly defined their plans of action. He rendered it, in a great measure, impossible for enemies to misrepresent and accuse them falsely to the Government. He was their Secretary in their correspondence with foreign churches; and he did much to evoke the prayerful sympathy of Protestants in other lands in behalf of the victims of persecution in Scotland. The presence and influence of Renwick among the suffering Presbyterians were of the highest importance in his own day; and not to them alone, but also to the whole church of Christ in these lands, and to the constitutional liberties of the nation. So far as we can see, but for the singular power and devoted spirit of Renwick, and the firm and unyielding position which the Cameronians through him were led to assume, the cause of truth would have been completely borne down, and Erastianism, and Popery, and Despotism had triumphed. Renwick and his followers were the vanguard 'in the struggle for Britain's liberties, and for the Church's spiritual independence.' Though, like other patriots born before their time, they were doomed to fall, yet posterity owes to them a large part of the goodly heritage which they enjoy. (Houston, The Life of James Renwick [1865], pp. 36-37). Emphases added throughout the preceding quotations. This is a very rare and valuable specimen of Paleopresbyterian (Covenanter) thought – don't miss it! 142 pages, plus new material added by the present publisher.

The Reformed Presbytery (in 1879) has well noted the following incongruity that is still with us today, "We heard from various quarters the cry, – 'maintain the truth, – stand up for the principles of the Second Reformation:' and yet many of those who are the most loud in uttering this cry, appear desirous to bury in oblivion those imperishable national and ecclesiastical deeds, by which the church and kingdom of Scotland became 'married to the Lord'" (A Short Vindication of Our Covenanted Reformation, p. 20). This book should go a long way to remedying the above noted ignorance and hypocrisy among those who now call upon the name of the Lord – especially those who claim a Reformation heritage and are still open to further growth – as it spells out in no uncertain terms what lay at the heart of the second Reformation. Moreover, these covenants (landmarks of the Lord) stand as beacons to all nations of their continuing moral duty to bind themselves to Christ (first commandment) or suffer His avenging wrath (Ps. 2). And make no mistake about it, the Lord will utterly destroy all those who quarrel with His covenant bonds, whether individuals, churches or nations – the mystery of iniquity will fall! The prefatory note to this magnificent volume well describes its value: "The Covenants, Sermons, and Papers in this volume carry the readers back to some of the brightest periods in Scottish history. They mark important events in that great struggle by which these three kingdoms (England, Scotland and Ireland–RB) were emancipated from the despotisms of Pope, Prince, and Prelate, and an inheritance of liberty secured for these Islands of the Sea. The whole achievements of the heroes of the battlefields are comprehended under that phrase of Reformers and Martyrs, 'The Covenanted Work of Reformation.' The attainments of those stirring times were bound together by the Covenants, as by rings of gold. The Sermons here were the product of the ripe thought of the main actors in the various scenes–men of piety, learning, and renown. Hence, the nature, objects , and benefits of personal and national Covenanting are exhibited in a manner fitted to attract to that ordinance the minds and hearts of men. The readers can well believe the statements of Livingstone, who was present at several ceremonies of covenant-renovation: 'I never saw such motions from the Spirit of God. I have seen more than a thousand persons all at once lifting up their hands, and the tears falling down from their eyes.' In the presence of the defences of the Covenants as deeds, by these preachers, the baseless aspersions of novelists and theologians fade out into oblivion. True Christians must, as they ponder these productions, be convinced that the Covenanters were men of intense faith and seraphic fervour, and their own hearts will burn as they catch the heavenly flame. Members of the Church of Christ will be stirred to nobler efforts for the Kingdom of their Lord as they meditate on the heroism of those who were the 'chariots of Israel and the horsemen thereof;' and they will behold with wonder that 'to the woman were given two wings of a great eagle that she might fly into the wilderness, into her place, where she is nourished for a time and times and half a time (the present great apostasy–RB), from the face of the serpent.' And Statesman will discover how princes, parliaments, and peoples united in the hearty surrender of themselves to the Prince of the kings and kingdoms of the earth; and will be aroused to promote that policy of Christian Statesmanship which, illustrating the purpose and will of God, the Father, shall liberate Parliaments and nations from the bonds of false religions, and assert for them those liberties and honours which spring from the enthronement of the Son of man, and King of kings and Lord of lords. This volume of documents of olden times is sent out on a mission of Revival of Religion, personal and national, in the present times. It would do a noble work if it helped to humble classes and masses, and led them to return as one man to that God in covenant from Whom all have gone so far away. A national movement, in penitence and faith, for the repeal of the Acts Recissory and the recognition of the National Covenants would be as life from the dead throughout the British Empire. The people and rulers of these dominions shall yet behold the brilliancy of the Redeemer's crowns; and shall, by universal consent, exalt Him who rules in imperial majesty over the entire universe of God. For, 'The seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the Kingdoms of our Lord and of His Christ." Here we have some of the most moving sermons ever addressed to a people and their nations, given before the most solemn of occasions – national covenant renewal! Alexander Henderson, Andrew Cant, Joseph Caryl, Edmond Calamy and a host of other Puritan Covenanters (even the turncoat Independent Philip Nye) are included here in easy to read modern (1895) type. Anyone interested in seeing the royal prerogatives of King Jesus once again trumpeted throughout the nations, on a national and international scale, needs this book -- for these men "were setting up landmarks by which the city of God will be known at the dawn of the millennial day" (Thomas Sproull cited in the Reformed Presbytery's Short Vindication, p. 38). 442 pages with illustrations.

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