Act, Declaration, Testimony for the Whole of our Covenanted Reformation | Page 6

covenants our early reformers solemnly entered into at Edinburgh,
Perth and Leith, in the years 1557, '59, '60 and '62. In 1560, _the
Confession of the Faith, and doctrine believed and professed by the
Protestants within, the realm of Scotland_, was compiled and civilly
ratified, or allowed of, in free and open parliament, afterward sworn to
in the National Covenant annis 1580, 1581 and 1590. At the same time,
some other acts were passed, in favor of reformation; one against the
mass and abuse of the sacraments; another, abolishing the Pope's
jurisdiction and authority with this realm, &c. In the above mentioned
year 1560, the first book of policy and discipline, containing the form
and order of presbyterial church government, was composed, approven
and subscribed by the ministry, and a great part of the nobility. Thus,
by the wisdom and power of GOD, who takes the wise in their own
craftiness, by means, especially, of the indefatigable labors of the
renowned Mr. KNOX (whose memory is still savory in the churches),
was this surprising work of reformation advanced, until it obtained the
authority of a law; whereby, was not only the presbyterian protestant
interest ratified, but anti-christian supremacy and superstition
abolished.
The church, gradually increasing in beauty and perfection, did, with
much painfulness and faithful diligence, labor after a more full
establishment of the house of GOD, in all its privileges, until, by
perfecting the second book of discipline, they completed the exact
model of presbytery, which, though they had enjoyed national
assemblies for a considerable time, yet was not brought to such an
entire conformity to the divine pattern, nor so generally acquiesced in
until now, that it was unanimously approven by the assembly 1590, and
particularly enjoined to be subscribed by all who did bear office in the
church; and, at last, they prevailed to get it publicly voted and approven
in parliament, June, 1592; and also at the same time, obtained by act of

parliament, the ratification of all the privileges and liberties of the
church, in her assemblies, synods, presbyteries, &c.
And here we may observe, that while this church and nation contended
for the obtaining of a legal establishment of the ecclesiastical polity,
they were no less concerned to have that other distinct ordinance of
GOD, civil magistracy, unalterably settled, in agreeableness to the rule
of GOD'S word. This appears, not only by their earnest contendings
against the abuse of that ordinance among them; but also, by the public
acts of parliament, obliging prince and people to be of one perfect
religion, and wholly incapacitating all persons, for bearing any office,
supreme or subordinate, who refused, by their solemn oath, to approve
of, and, to the utmost of their power, engage to defend the true religion,
as contained in the word of GOD, and confession of faith founded
thereon, then believed, and publicly professed within the realm, ratified
and generally sworn to in the National Covenant, during the whole
course of their lives, in all their civil administrations. See _Acts Parl.
1st_, James VI, 1567.
Thus the hand of GOD was remarkably seen, and his powerful arm
evidently revealed, in delivering this nation both from Pagan darkness
and Popish idolatry, the memory whereof ought not to be lost, but
thankfully acknowledged, to the honor of GOD'S great name, by all
such as favor the dust of Zion, for her sake, and long to see her
breaches, now wide as the sea, repaired.
But to proceed: The church's grand foe envying her growing prosperity,
did soon disturb her peace, by insinuating himself upon those of
superior dignity, who were intrusted with the administration of civil
affairs, both supreme and subordinate, blowing up into a flame that
inbred and rooted enmity, which they still retained, at the simplicity,
strictness and scriptural purity of the reformation in Scotland. The then
supreme civil ruler, king James VI, formed a scheme for ruining the
church of Scotland, and stripping her of those comely and beautiful
ornaments of reformation purity, in doctrine, worship, discipline and
government, which she had now put on, by introducing episcopacy, and
establishing bishops. "This he did for no other reason (says one), but

because he believed them to be useful and pliable instruments for
turning a limited monarchy into absolute dominion, and subjects into
slaves; that which of all other things he affected most:" and for this
purpose (after several subtle and cunningly devised steps, previously
taken, with design to do by degrees what could not be done at once) he
makes an open attack upon the general assembly, robbing them of their
power and liberty to meet, judge and determine, in all ecclesiastical
concerns (well knowing, that so long as assemblies might convene in
freedom, he would never get the estate of bishops established in
Scotland), and