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 min