Chapter 2

Meanwhile, Charles II. was endeavouring to secure the recognition of his absolute monarchy in England. There also he rigorously demanded submission to despotic claims. By abolishing Parliaments, annulling charters, appointing the star chamber, he introduced a reign of terror. In the room of those legislative bulwarks of liberty, which the nation had constructed through the skill and experience of generations, a "grim tyranny," writes Dr. Wylie, "reared its gaunt form, with the terrible accompaniments of star chamber, pillory, and branding irons. It reminded one of sunset in the tropics. There the luminary of the day goes down at a plunge into the dark. So had the day of liberty in England gone down at a stride into the night of tyranny." The oppressed people turned to the Covenanters of Scotland for sympathy and counsel. The negotiations resulted in the preparation of an international league in defence of religion and liberty. Against the banner of the King they raised the banner of the Covenant. Alexander Henderson drafted the new Bond. The document breathed the spirit of the National Covenant of Greyfriars, condemned the Papal and Prelatic system, pled for a constitutional monarchy, and outlined a comprehensive programme for future efforts in extending the principles of the Reformation. On September 25, 1643, it was subscribed in St. Margarets Church, Westminster. The members of Parliament in England and the Westminster Assembly of Divines stood with uplifted hands, and, as article after article was read, they took this Oath to God. The Commissioners from Scotland to the Westminster Assembly united with the people of England in the solemnity of the day. Thus the representatives of the two nations stood before the Lord. This was the Solemn League and Covenant, "the noblest in its essential features," writes Hetherington, "of all that are recorded among the international transactions of the world." The Parliament and Westminster Assembly issued instructions for its subscription throughout the kingdom. The classes and the masses in England, Scotland, and Ireland received it with gladness. In the face of a despotism unexampled in the history of these lands, high and low, rich and poor, bowed themselves as one before the throne of God. "For at that time day by day there came to David to help him, until it was a great host like the host of God." Through this League and Covenant, the people of the British Isles were protected by Omnipotence, and were as invincible against the despotic forces that assailed them as were the white cliffs of their native shores against the huge galleons of the invincible Armada.

"To Thine own people, with Thine arm, Thou didst redemption bring; To Jacob's sons and to the tribes Of Joseph that do spring."

These Covenants were prepared and subscribed in a spirit of deep piety. But for the sterling spirituality of the Reformers there would never have been a Covenanted Reformation. The work of Covenanting is itself a lofty spiritual exercise, and requires a people possessing much of the Spirit of the living God. Every public act for the sake of Christ should be the outcome of an impassioned devotion. The reading of even the scant records of those times of Covenanting, telling of the prayers, and tears, and love, and courage of those who gave themselves to God, is fitted to inspire the coldest heart with noblest emotions. Their inward piety made them men of power, and enabled them to bear down every barrier to the kingdom of their Lord erected by the craft of prince and priest. It is when Israel would call her Lord, Ishi, my Husband, that "the names of Baalim would be taken out of her mouth and be remembered no more." It was when the Christians of the Mearns had communion at "the table of the Lord Jesus," ministered by Knox, that they "banded themselves to the uttermost of their power to maintain the true preaching of the Evangel of Christ." The historian, Burton, describes the movement that resulted in the subscription of the National Covenant as the fruit of "a great religious revival," and the Reformation as "the great revival." And Kirkton says, "I verily believe there were more souls converted to Christ in that short time than in any other season since the Reformation." Their intense piety prepared the Covenanters for the persecutions to follow and for crowns of martyrdom. In and around their whole Covenanting procedure, there was the atmosphere of a paradise of communion with God.

These Covenants exhibited the great ecclesiastical breadth of the Covenanters. The enthronement of the Word of God over the Church was one of the commanding objects of the Reformers. If only the Church would hear and honour Christ, her King, speaking in that Word, then would she be clothed with the sun, and have on her head a crown of twelve stars. The Reformers resolutely set themselves to apply the Word to the Church, in all her departments; she must be such an institution as her Lord had instructed. The will of priest, and prince, and presbyter, and people, must be set aside in the presence of the will of her sole Sovereign. The works of demolition and reconstruction must go on together. Built according to the design of her Lord, her bulwarks, and towers, and palaces shall command the admiration of the world. The pattern was not taken from Rome, nor "even from Geneva, but from the blessed Word of God." No quarter shall be given to hierarchy of Pope or prelate in the government of the Church, to the "commandments of men" in the doctrine of the Church, or to unscriptural rites in the worship of the Church. So great was their success that the Reformers could say that they "had borrowed nothing from the border of Rome," and had "nothing that ever flowed from the man of sin." Often the battle raged most fiercely round the standard of the independence of the Church, but ever the Covenanters emerged from the struggle victorious. Valorously did they maintain that Christ ought to "bear the glory of ruling His own kingdom, the Church," and fearlessly they defied the monarchs in their invasions of Messiah's rights. Besides, they were not satisfied with the attainment of a united Church in their own kingdom alone. They were filled with the spirit of the Saviour's prayer, "That they all may be one." In the present times, those who publicly contend for the reunion of a "few scattered fragments" of the Reformed Church are belauded as men of large hearts and liberal aims. The Covenanters embodied in their Solemn League and Covenant an engagement to "bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity;" and they also subsequently included the Churches on the Continent in their efforts for ecclesiastical union. For the purposes of these ecclesiastical unions, the Westminster Assembly sat for five years in Westminster, after signing the Solemn League, and framed a basis for union in the standards they produced--which still testify that the members of that Assembly were in advance of their times. Yes, the Covenanters were not narrow, sectarian, bigoted; but large, liberal, Catholic.

These Covenants were deeds of lofty imperial significance. The reformation of the Church, however complete, would have been a limited Reformation. There are two powers ordained of God and both must be reformed. The comprehensive aims of the Covenanters embraced both State and Church. Their deeds were civil as well as ecclesiastical. A Church thoroughly reformed and Christian in a State unreformed and anti-Christian, would never have satisfied the Reformers. The State also must be no longer a vassal of the Pope, it must be a servant of the blessed and only Potentate. God in His word here also as in the Church must be joyfully granted the exclusive supremacy. The Covenanters vowed to defend the King in the defence and preservation of the reformed religion. They secured the recognition of the Church by Parliament. The members of Parliament themselves became Covenanters. In short, Christianity pervaded and adorned the constitution and administration of civil government in the United Kingdom. The Covenanters were convinced that no power, except that provided by the Word of God, could possibly resist the arbitrary claims of the monarchs, secure the safety of the State, and promote civil liberty in the land. Religion in the realm of citizenship is the very crown of any realm. In the face of the despotisms of Pope and Monarch, it would not have been surprising had the Covenanters invented and endeavoured to apply to the State the modern theory of religious equality, which denies the right of the State to even acknowledge the Prince of the kings of the earth. If ever they dreamt of such a theory, their thought of the supremacy of Jesus would make it vanish as a dream. Much less would they ever admit the possibility of deliverance by the theory of a concurrent recognition of all religions, as this would lower a nation to the position of heathenism with its "gods many," and would soon involve the strongest empire in disaster. Papalism in the State in the ascendancy, absolute Monarchism in the State, Secularism in the State, Polytheism in the State--these are four despotisms, and must be flung with detestation out of all Christian lands. The State that is not on the side of Christ, and Christ alone, is in antagonism to all the moral forces of the universe. Its throne is against the throne of the Highest. The Scottish Covenanters placed the crown of the State on the Head of its rightful Monarch, and so lifted their kingdom to imperial grandeur.

There are some spots of this world that have secured undying memorials, as they have been stages for the settlement of questions of momentous importance in the destinies of nations. There is Marathon in Greece, Waterloo in France, Sadowa in Austria, and Trafalgar on the sea, but probably the scenes associated with these pale in glory in the presence of Greyfriars and Westminster, where nations won unparalleled victories in the surrender of themselves to their Covenant God. These two spots were the earthly centres of spiritual movements of mighty magnitude, and possess in the eyes of the God of Heaven and of the principalities about His Throne a splendour not eclipsed by any that ever shone on a battlefield. When the day of millennial glory comes, the people of the new Era will not look to the Sadowas and the Sedans, but to such spots as these where the greatest heroes of the pre-millennial times reflected millennial light and anticipated millennial triumphs. For there, by an army without sword or spear, the absolutism of Monarchies and the tyranny of Hierarchies were scattered like chaff before the wind. As the Covenanters entered into and rejoiced in their vows to God, the Imperialism of King Jesus conquered the Imperialism which prince and priest had been enforcing with rigour; and this Imperialism shall be in the ascendancy yet the world over when the empires of earth shall crown the Christ of God as King of the Church and King of nations.

But the Covenanters have scarce time to estimate and enjoy the benefits of their conquests before a tempest burst forth suddenly and threatened the destruction of all the attainments of the past. In a moment of national infatuation the Stuart dynasty was restored to the throne, and Charles II. instantly proceeded to set up once more the Dagon of the Royal Supremacy and enforce its recognition by all his power. On two occasions he had subscribed the Solemn League, and he had issued instructions in its favour, professing warm admiration of both Covenants and of the Reformation. But now the perjured monarch employed all his craft and power to overthrow the whole Covenanted Reformation in Church and State. Parliament, the slave of his behests, passed the Act of Supremacy, giving legislative sanction to all the rights he claimed. The Acts Rescissory followed, declaring the Covenants unlawful and seditious deeds, and repealing all Parliamentary laws in their favour. Then came the abolition of Presbyterianism, Indulgences, the restoration of Prelacy, the appointment of High Commission Courts, the ejection of all ministers who would not obey the royal mandates, and the erection of scaffolds. The monarch seemed determined to extinguish every spark of liberty in the kingdom. The reign of peace was supplanted by a reign of terror. The Covenants were broken, burnt, buried, by public orders. The Covenanters met to worship God in the moorlands and dells, setting a watch for the dragoons of Claverhouse. Thousands upon thousands of the noblest patriots were imprisoned, tortured, mangled, shot. At times their indignation burst forth through arms, as at Rullion Green, Drumclog, and Bothwell Bridge. Their most brilliant victories were on the scaffold when they passed triumphantly to the crown; for there was "a noble army" of martyrs, from Argyle the proto-martyr of the "Killing times," down to the youthful Renwick, last of the white-robed throng. The ruin wrought by Charles I. in England "we have likened," says Dr. Wylie, "to a tropical sunset, where night follows day at a single stride. But the fall of Scotland into the abyss of oppression and suffering under Charles II. was like the disastrous eclipse of the sun in his meridian height, bringing dismal night over the shuddering earth at the hour of noon."

"The hills with the deep mournful music were ringing, The curlew and plover in concert were singing; But the melody died 'midst derision and laughter, As the hosts of ungodly rushed on to the slaughter.

"When the righteous had fallen and the combat had ended, A chariot of fire through the dark cloud descended; The drivers were angels on horses of whiteness, And its burning wheels turned on axles of brightness.

"On the arch of the rainbow the chariot is gliding; Through the paths of the thunder the horsemen are riding; Glide swiftly, bright spirits, the prize is before you, A crown never fading, a kingdom of glory."

Throughout the long thirty years of persecution, the decimated Covenanters still lived. The Banner for Christ's Crown and Covenant was still waved by them through the blood-stained land. Oftentimes they issued declarations and protests against the tyranny of their oppressors, many of which concluded with those inspiriting words at the close of the last of them, "Let King Jesus reign and all His enemies be scattered." The most famous of these papers was the Sanquhar Declaration. On the 22nd of June, 1680, twenty horsemen rode into the burgh of Sanquhar, and at the market cross read their declaration, in which they "disowned Charles Stuart that has been reigning (or rather tyrannizing as we may say) on the throne of Britain these years bygone, as having any right, title to, or interest in the said Crown of Scotland for government, as forfeited several years since by his perjury and breach of Covenant both to God and His Kirk, and usurpation of His Crown and Royal Prerogatives therein." That courageous act of those twenty patriots proclaimed the doom of the House of Stuart.

"Men called it rash, perhaps it was crime: Their deed flashed out God's will, an hour before the time."

A few years afterwards, the nations of England and Scotland endorsed the action of Richard Cameron and his compatriots. The blood of Guthrie, and Cargill, and MacKail had cried for vengeance, and the God of the Covenanters hurled the Stuart dynasty from the throne. "Alas! is it not true?" writes Carlyle in his _Heroes_, "that many men in the van do always, like Russian soldiers, march into the ditch of Schwiednitz, and fill it up with their dead bodies, that the rear may pass over them dry-shod, and gain the honour? How many earnest, rugged Cromwells, Knoxes, poor peasant Covenanters, wrestling, battling for very life, in rough, miry places, have to struggle and suffer and fall, greatly censured, bemired, before a beautiful Revolution of eighty-eight can step over them in official pumps and silk stockings, with universal three-times-three!"

The stedfast followers of the Covenanters expected that, on the cessation of the persecution, there would be the restoration of the whole Covenanted Reformation in Church and State. But their just expectations were doomed to bitter disappointment. Neither by Church nor State was any proposal ever seriously entertained of renewing the national Covenants with God, as at the commencement of the Second Reformation. Instead, the Acts Rescissory were permitted to remain on the Statute-book, and the Covenants to lie under the infamy to which the King and the Royalists had consigned them. The State exerted an Erastian control of the Church, and the Church yielded submission. Her standards were assigned her before she met; her assemblies were summoned and prorogued at the sovereign's pleasure; Presbyterianism was established, not because it possessed a _jus divinum_ but because the people willed it; her government was controlled through the admission into her ministry, by royal request, of many who had accepted indulgences and were supporters of Prelacy. The whole period of the Second Reformation was almost annihilated by the settlement of the Church, not according to the periods, 1638 and 1643, but according to 1592. The Acts of the Assemblies of the Revolution Church never once mention the Solemn League and Covenant. Ministers who pled for its recognition exposed themselves to the censures of their brethren. An attempt by the Church, soon after the Revolution to assert the supremacy of Christ and the Church's independence under Him, issued in the dissolution of the Assembly by the royal Commissioner. And this departure of the Church and State at the Revolution was strikingly and sadly endorsed when, at the Union with England, Scotland consented that the Prelatic Establishment in England should be allowed to remain "inviolable for ever." A few "stones had been gathered from the wreck of the Reformation to be incorporated with the new structure, but the venerable fabric itself was left in ruins."

Yes! the Revolution came but not the Reformation. The sword was returned to its scabbard, but Church and State did not return to their Covenant God. Into sympathy and fellowship with institutions founded on principles subversive of those they had vowed to maintain, the faithful followers of the Reformers and Martyrs could not enter. The banner for Christ's Crown and Covenant had waved over the fields of Scotland when the storms of persecution had raged most fiercely, and how could they be justified in dropping it now when the God of Zion was pleased to command a calm. The minority who thus preserved an unbroken relationship with the pre-Revolution and Martyr period continued to meet in "Societies" for sixteen years, when they were joined by a minister--Rev. John M'Millan--who was driven out of the Revolution Church because of his testimony for the whole Covenanted Reformation. Some years afterwards, another minister espoused the cause then represented by Mr. M'Millan and the United Societies, and this union resulted in the constitution of the Reformed Presbytery. Two years afterwards, in 1712, the members of the Reformed Presbyterian Church engaged in the work of Covenant Renovation, at Auchensaugh, near Douglas, in Lanarkshire. Since that time this Church has had an unbroken history, excepting a disruption in 1863, when a majority departed from her distinctive position.

But what is the bearing of Scotland's Covenanted Reformation of three centuries ago, on the Scotland of the present times? Has it no instruction for all times? Is the whole prolonged struggle, with all its chequered scenes, but a panorama on which spectators may gaze with but passing emotions? Is it all but a story with interest, however thrilling, for the study of the antiquarian? If so then the whole contendings of Reformers and Covenanters and Martyrs sink into insignificance indeed; they have been assigned a magnitude far beyond their desert. If the doctrines and principles for whose application in Church and State they fought and suffered, were unscriptural, then let an enlightened posterity bury with shame the story of their warfare. Or, if they were of mere temporary importance, then the Covenanters merit no higher admiration than that accorded to those who, like the Armenians now in Turkey, cry out against the oppressions of the civil power. But these doctrines and principles were brought from the Word of God and possess imperishable excellency. Their glory was not temporal; it is eternal. And they shall yet undergo a resurrection and receive universally a joyous recognition.

The obligation of these national Covenants on the British nation still has been oftentimes demonstrated by indisputable arguments. The Word of God teaches in the most pointed manner this principle of devolving Covenant obligation. The God of Israel threatened His people with chastisement for breaking the Covenant He had made with their fathers four hundred years before. The Covenanters themselves bound their posterity to God by express words in their bonds. The renovation of Covenants at various times proceeded on this principle. In the time of persecution, the sufferers again and again declared that they and others were bound by the vows of their fathers. "God hath laid engagements upon Scotland," said Argyle on the scaffold, "we are tied by Covenants to religion and Reformation; and it passeth the power of all the magistrates under heaven to absolve from the oath of God." The scriptural character of their contents infers the perpetual obligation of these Covenants. All who accept the Scriptures as the Word of God, must renounce the errors condemned by the Covenants and contend for the truths those who subscribed them pledged themselves to maintain. No Christian should ever dare to seek relief from the claims of Christ; it is his honour to acknowledge and live and die for them. These deeds were as national as any in the statute-book and therefore they are obligatory still, for the nation in its corporate character is the same now as three hundred years ago. Their perpetual obligation may be resisted, as it often is, on the plea that a people have no right to bind posterity. But should such a plea be declared valid, then society would be thrown into the wildest disorder and temporal ruin would overtake millions. Heirs could be justified in refusing to fulfil the instructions of testators; young people could condemn the baptismal vows taken by parents; governments and cabinets could tear up the treaties of their predecessors; and the nation itself could repudiate the national debt. Those who enter into the possession of valuable estates, secured for them by the toil and struggles of ancestry, do not renounce their estates because they themselves were not consulted in the execution of the title deeds. These deeds of the Covenanters, and the heritage secured by them, were obtained through the noblest sacrifices. They were deeds presented before the Throne, and registered in the Court of heaven, and those who repudiate them incur the risk of an awful forfeiture.