Act, Declaration and Testimony, for the Whole of our 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.-1761-Reformed Presbytery, of Scotland, Ireland and America.-This is the Judicial Testimony emitted by the Reformed Presbytery wherein a number of controverted principles are asserted with special emphasis upon the doctrine of the civil magistrate and their controversy with the Seceders over this teaching. The American church abandoned this testimony in 1806; the Scottish church in 1839; the Irish church sometime later. Under the leadership of Robert Lusk and David Steele, this Testimony was restored to its position amongst adherents of the Reformed Presbytery (“Steelite”).

Terms of Christian and Ministerial Communion.-1761-Reformed Presbytery, of Scotland, Ireland and America.-These are the terms of communion as they were adopted by the Reformed Presbytery, in 1761. The American church abandoned them in 1806; the Scottish church in 1822; the Irish church later.

A Short Directory for Religious Societies, Drawn up by Appointment of the Reformed Presbytery, for the Particular Use of the Several Societies of Christian People Under their Inspection, at the Desire of the Said Societies, and Addressed to them.-1772-Reformed Presbytery of Scotland.-Here is a faithful copy of the original directions for society, or fellowship, meetings. It contains directions for governing the meeting together with guidance on the qualifications of constituent members and appropriate topics of discussion. 

The Constitution of the Associate Reformed Synod in America Considered, Disowned and Testifyed Against.-1787-Reformed Presbytery, Scotland.-This is the Presbytery’s response to the news of the defection of several ministers into a merger between ministers of the Reformed Presbytery and Associate Presbyterian communions. Abandoning principles, this “union” left three or four bodies where there had been two.

Testimony and Warning Against Socinian and Unitarian Errors.-1793-Reformed Presbytery, of Scotland.-This is a testimony, largely the work of Archibald Mason, designed to refute the errors of Socinians and Unitarians while giving a full exposition to the doctrine of the Holy Trinity in its several relations.

A Testimony and Warning Against Some Prevailing Sins and Immoralities: Addressed to Christians in General.-1805-Reformed Presbytery, of Scotland.-One of several occasional testimonies emitted by the Reformed Presbytery, this bears witness against the big three prevailing sins-theater attendance, dancing and dicing-as well as many other immoral practices which all Christians ought to shun.

An Explanation and Defense of the Terms of Communion.-1806-John Reid II.-A discussion of why the church needs to have terms of communion together with a defense of the terms of communion adopted by the Reformed Presbyterian church. This was written and issued as an official production of the presbytery.

A Short Account of the Old Presbyterian Dissenters.-1806-John Reid II.-This is a second work commissioned by the Reformed Presbytery, of Scotland, and intended to be introductory to the history and distinctive practice of Covenanters.

Address to the Reformed Presbyterians and other Christians in British America.-1834-Reformed Presbyterian Church, of Scotland.-An address of counsel for those who are scattered and dispersed without any regular access to faithful ministry. These are some of the concerns that should be studied in your relative isolation in order to maintain and promote true religion.

Lectures on the Principles of the Second Reformation.-1841-The Reformed Presbyterian Church, of Scotland.-A course of lectures which seeks to take up every distinctive position maintained by the RP church. This volume represents a reasonable overview of doctrines related to the Mediatorial reign of Christ and public social covenanting.

Resolutions In Reference to the Present Position of the Established Church of Scotland, Unanimously Adopted by the Reformed Presbyterian Synod, at Their Meeting in Glasgow, May, 18, 1842.-1842-Reformed Presbyterian Synod, Scotland.-These 1842 resolutions from the Reformed Presbyterian Synod (Covenanters) applaud the Established Church of Scotland’s resistance to civil Erastianism while condemning as inadequate both the Act of Queen Anne and the Revolution Settlement itself, which vested ministerial election in heritors and Kirk-Sessions rather than congregations and left the Second Reformation under the Acts Rescissory. The Synod demands full spiritual independence, the abolition of patronage, congregational election of pastors, and the homologation of the Covenanted Reformation; they lament the British Constitution’s failure to acknowledge Christ’s mediatorial headship over civil government, and resolve to maintain their testimony for the entire Second Reformation attainments despite discouragements.

Pastoral Address, Containing Causes of Fasting. By the Synod of the Reformed Presbyterian Church, 24th November, 1842.-1842-Reformed Presbyterian Synod, Scotland.-This is a pastoral address from the Reformed Presbyterian Church Synod in 1842, calling for fasting due to what they perceive as divine judgment manifesting through severe economic depression, moral decay, political turmoil, and religious corruption. The document interprets widespread commercial stagnation, Sabbath desecration, rising socialism, and the Church of Scotland's struggles with state interference as signs of God's displeasure with national sins. While acknowledging some mercies like good harvests and international peace, the Synod urges repentance and spiritual renewal, warning that only through "thorough and general repentance" can true restoration occur.

Claims of the Divine Government Applied to the British Constitution and the Use of the Elective Franchise, Vindicating the Authority of Messiah Against the Encroachments of Antichristian Power.-1843-Reformed Presbyterian Synod, Scotland-During the first half of the 19th century, Reformed Presbyterians around the world were in foment over various attempts to revamp and reinterpret the Covenanter testimony. Despite slipping in their terms of communion, the Reformed Presbyterian Church of Scotland issued this excellent exposition of the claims of King Jesus over civil governments with particular emphasis on the use of the elective franchise. We see in this document that Covenanters do not vote or actively participate in immoral administrations of government. The section touching on objections is especially helpful.

Maynooth Grant.-1845-Reformed Presbytery of Edinburgh, Scotland.-These 1845 resolutions from the Reformed Presbytery of Edinburgh condemn the British government’s proposed grant to Maynooth College as a violation of national covenant obligations and an act of rebellion against God, declaring that Popery is a soul-destroying system hostile to liberty which Scripture condemns and which inviting divine judgment upon nations that support it. The Presbytery denounces statesmen of all parties for treacherously promoting “political expediency” over truth, thereby strengthening the “Man of Sin,” and decries the Antichristian character of a constitution that permits the funding of Roman Catholic error while violating the nation’s solemn confederation to maintain Protestant truth against Popery and Prelacy.

Deliverance of the Reformed Presbytery of Edinburgh on American Slavery and Church-Fellowship with Slave-Holders.-1845-Reformed Presbytery of Edinburgh, Scotland.-These 1845 resolutions from the Reformed Presbytery of Edinburgh denounce American chattel slavery as a sin of “enormous magnitude” that destroys families, denies education, and ruins souls, declaring that churches admitting slaveholders to communion or office partake in their guilt and pervert Scripture by defending the system. The Presbytery rejects the “believing masters” argument as inapplicable to modern chattel slavery, commends the Reformed Presbyterian Church in America for maintaining a slavery-free communion, and urges all Christians to renounce fellowship with slaveholders while also condemning racial segregation in worship as a violation of Christ’s law of love.