1644, March.
As it has been from the beginning in the history of tests,[410] so it was with the Covenant. It bore the character of a compromise; and, accordingly, that which was meant at the same time to declare truth and to accomplish union, received different explanations from different persons. First, the Presbyterians thought themselves bound by it to oppose schism as well as prelacy; next, the Independents, it was said, deeming Presbyterianism superstitious, conceived that the Covenant gave authority to oppose that system; and, thirdly, the cavaliers, swearing by it to preserve and defend the King's majesty, concluded they might lawfully oppose both the other parties. In this way the subject is represented in a publication of later date, written by one who had no sympathy whatever with the movement; and there is much truth, no doubt, in the representation, as well as in the following remark by the same writer, in reference to the ambiguity of the terms employed in the symbol: "It must needs own almost anything, especially seeing the sense of it hath never been plainly demonstrated, but left to men's own interpretation in several particulars."[411] But whilst each could discover something in the Covenant of a negative kind, which he could turn to account in opposing his adversaries, nearly all persons in England, except the most advanced Presbyterians, saw there were things in it of a positive kind, which they knew not how to adopt.
Hence, in spite of its various interpretations, and also in spite of Parliamentary orders and Presbyterian activity, great numbers refused or evaded the test.[412] Where zealots were able, they enforced it rigorously; but in unsettled times the imposition of anything of the kind is sure to be encumbered by great difficulties. Some even who held Presbyterian opinions disliked this form of expressing them; and we find that Richard Baxter prevented his flock at Kidderminster from submitting to the Covenant, lest, as he said, it should ensnare their consciences; and also he prevailed on the ministers of Worcestershire not to offer it to their people.
The Solemn League and Covenant.
The truth is, that while the Covenant in Scotland was a reality, inasmuch as it sprung from the hearts of the people, and expressed a sentiment to which they were devoted, the case was far otherwise in our own country. Imported here, it never rallied around it the sympathies of the nation. Exasperating High Churchmen, it did not please the Puritans. Many could not go so far as it went and many were anxious to go much further still. Moderate Episcopalians were reluctant to adopt it, because they were not prepared for the total abolition of Episcopacy; and, on the other hand, many Independents disliked it, because its condemnation of schism, they knew, was regarded in some quarters as a condemnation of themselves. They were advocates for a liberty and a toleration to which the spirit of the Covenant was thoroughly opposed. That the Scotch should insist upon its adoption by the English, and that the rulers of this country should accept the condition, and endeavour to enforce it upon all their subjects, was an unfortunate mistake, destined to be attended in some instances by failure, in others by mischief, in all by disappointment.
1643, September.
The adoption of the Covenant by the Westminster Assembly will be in the reader's remembrance; and to the subsequent proceedings of that venerable body his attention is now to be directed.
The Divines first met in Henry the Seventh's Chapel. That stone building, pleasantly cool in summer, became too cold for them as autumn drew on. They then, by order of Parliament, adjourned to the Jerusalem Chamber.[413] "What place more proper for the building of Zion, as they propounded it," asks Fuller, "than the Chamber of Jerusalem, the fairest of the Dean's lodgings where King Henry IV. died?" Romance and poetry, through the pens of Fabian and Shakespeare, have thrown their hues over this memorable room; other and higher associations now belong to it as the birth-place of a confession of faith still dear to the Church of Scotland, and as the spot where the Puritan advocates of religious liberty fought one of its early and most earnest battles.
The Westminster Assembly.
The Chamber adjoins the Abbey, at the south corner of the west front. There is a painted window on the north side, and two plain ones give light on the west. The walls are hung with tapestry, representing the Circumcision, the Adoration of the Magi, and, apparently, the Passage through the Wilderness. A portrait of Richard II.—generally considered the oldest extant picture of an English sovereign—hangs at the south end of the apartment; and a curiously-carved chimney-piece, put up by Williams, Dean of Westminster, spans the fire-place. The room was rather different in appearance at the time of the Assembly. The situation of the fire-place was the same, and the mantel-piece had but just been erected. The arras, however, was brought into the Chamber after the coronation of James II., on which occasion it had been used in the Abbey; and the portrait of Richard II. did not come there till 1755, when it was removed from the Abbey choir.[414]