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."