The Covenants And The Covenanters | Page 3

God, anti-papal, free, reformed, and covenanting, and in that character acknowledged by the State. "At this time," writes D'Aubigne, "the reformed church was recognised and established by the State--a triumph similar to that of Christianity when under Constantine the religion of the Crucified One ascended the throne of the C?sars." In spite of the vacillating policy of the King and Parliament, and their repeated attempts to impose the order of bishops on the Church, the reformation proceeded steadily, and a great advance was reached by the National Covenant of 1580.
This National Covenant, or Second Confession of Faith, was prepared by John Craig, minister of Holyrood House. Its original title was "Ane Short and Generall Confession of the True Christiane Faith and Religione, according to God's verde and Actis of our Perlamentis, subscryved by the Kingis Majestie and his Household, with sindrie otheris, to the glorie of God and good example of all men, att Edinburghe, the 28 day of Januare, 1580, and 14 yeare of his Majestie's reigne." The immediate occasion of this memorable transaction was the discovery of a secret dispensation from the Pope consenting to the profession of the reformed religion by Roman Catholics, but instructing them to use all their influence in promotion of the "ancient faith." Though the King was still in sympathy to some degree with the policy of Rome against the "new faith," he could not dare to resist the indignation of the people against Romish intrigues, and their demand for a national bond as a means of defence. By the National Covenant, the Covenanters declared their belief "in the true Christian faith and religion, revealed by the blessed evangel, and received by the Kirk of Scotland, as God's eternal truth and only ground of our Salvation;" renounced "all kinds of Papistry," its authority, dogmas, rites and decrees, and pledged themselves to maintain "the King's majesty, in the defence of Christ, against all enemies within this realm or without." It was signed by the King and the Privy Council and throughout the kingdom, and was subscribed again in 1590 and 1596. "The Kirk of Scotland," wrote Calderwood, "was now come to her perfection and the greatest puritie that ever she attained unto, both in doctrine and discipline, so that her beautie was admirable to forraine kirks. The assemblies of the sancts were never so glorious." This period was the meridian of the first Reformation.
But the time of Scotland's rest and joy was short indeed. Ere the sixteenth century opened, the ecclesiastical edifice, raised by Knox, the Melvilles and other reformers, was almost in ruins. The monarch had been taught in his youth the doctrine of the divine right of kings, and he was now determined to assert it. Both church and state must be laid in the dust before his absolute will. Both had been delivered from a popedom on the banks of the Tiber, now they will be confronted by a popedom on the banks of the Thames; and the despotism of the Pope shall be even exceeded by the despotism of the Prince. Scotland is now to be the scene of a struggle with issues more momentous than any ever waged on any field of battle. Shall civil and religious liberty be saved from captivity by tyrants on the throne? Shall free assemblies and free parliaments be extinguished in the land that has, by its people and its Parliament, abolished the authority of Rome and taken its National Covenant with God? For nearly a hundred years this conflict was destined to continue till, at the Revolution Settlement, the divine right of kings was banished the realm.
Kingcraft forthwith commenced its work of demolition and proceeded to deliver its blows in rapid succession. Summoning to its aid Laud and other sycophantic counsellors, it subtly resolved to lay its hand on the very conscience of the church. Mitres were offered some of her more prominent ministers, for Charles I. knew that Presbyterianism is the friend of civil freedom, and that Prelacy in the Church will more readily consent to despotism in the State. The "Black Acts" were passed confirming the "king's royal power over all states and subjects within this realm," discharging all assemblies held "without our Sovereign Lord's special licence and commandment," and requiring ministers to acknowledge the ecclesiastical superiority of bishops. The assembly was induced to adopt a proposal for the appointment of a number of commissioners to sit and vote in Parliament, become members of the Privy Council, and Lords of Session; and such honours would not readily be declined. Then came the Court of High Commission, instituted for the purpose of compelling the "faithful" ministers to acknowledge the bishops appointed by the king--a court called into existence by royal proclamation, "a sort of English Inquisition," writes Dr. M'Crie, "composed of prelates,