The Project Gutenberg EBook of The Story of the Scottish Covenants in Outline, by D. Hay Fleming This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: The Story of the Scottish Covenants in Outline Author: D. Hay Fleming Release Date: October 2, 2016 [EBook #53194] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK STORY OF THE SCOTTISH COVENANTS *** Produced by The Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) The Story of the Scottish Covenants in Outline First Edition, F’cap 4to, May 1904 Second Edition, Crown 8vo, May 1904 The Story of the SCOTTISH COVENANTS in Outline by D. Hay Fleming, LL.D. colophon Edinburgh and London Oliphant, Anderson & Ferrier 1904 PRINTED BY TURNBULL AND SPEARS, EDINBURGH Note This short sketch was written as an Introduction to the recent edition of the late Rev. J. H. Thomson’s “Martyr Graves of Scotland.” The publishers having now resolved to issue my sketch separately as a convenient summary of the covenanting struggle, I have revised and considerably enlarged it. No Englishman, it has been said, can distinguish the National Covenant from the Solemn League and Covenant. It is to be feared that many Scotchmen are in the same case. The Covenants, indeed, have been sadly mixed up even by native historians; and comparatively few people seem to have any idea of the number of these religious bonds. D. H. F. May 1904. Contents A Sifting-time, 1 Three Kinds of Religious Bands or Covenants, 2 Francis Wark’s Personal Covenant, 4 Supposed Band, or Covenant, of 1556, 6 Band of 1557, 7 The Congregation, 9 The Three Bands of 1559, 9 Rupture of the French Alliance, 10 Scots and English, 12 Band of 1560, 13 Treaty of Edinburgh, 14 The Papal Jurisdiction abolished by Parliament, 14 Confession of Faith ratified, 15 Band of 1562, 15 Queen Mary demits the Crown, 16 Articles of 1567, 17 St Bartholomew’s Massacre, 18 Proposed Band of 1572, 19 The King’s Confession of 1580-1, 21 The General Band, 22 The Band of 1589, 23 Covenanting in 1590, 24 The Band of 1592-3, 24 Covenanting in 1596, 26 Erection of Episcopacy, 28 The Five Articles of Perth, 29 The Revolt of 1637, 30 The National Covenant, 31 The King’s Covenant, 32 Glasgow Assembly, 32 The Treaty of Berwick, 33 The Assembly of 1639, 33 The Parliament of 1640, 34 The English ask Help, 35 The Solemn League and Covenant, 36 The Covenant enjoined, 37 Montrose’s Victories and Army, 38 Philiphaugh, 39 The Engagement, 40 Charles the Second proclaimed King, 42 Montrose’s Last Expedition, 42 His Execution, 43 A Covenanted King, 43 Resolutioners and Protesters, 45 The Restoration, 46 Sharp’s Character, 46 The King’s Honour, 47 The Act Rescissory, 48 Samuel Rutherfurd’s Death, 48 Sharp’s Duplicity, 49 How the King redeemed his Promise, 49 Episcopacy re-established, 50 Argyll and Guthrie, 51 Ministers disqualified and ejected, 52 The Church-Courts discharged, 53 Court of High-Commission, 54 Conventicles forbidden, 56 Pentland Rising, 56 The Indulgence, 58 Conventicle Act of 1670, 59 Public Worship, 61 James Mitchell, 61 The Ladies’ Covenant, 63 The Cess, 63 The Tragedy of Magus Muir, 64 Rutherglen, Drumclog, and Bothwell Bridge, 65 The Cameronians, 66 The Effect of Persecution, 68 The Test, 68 The Children’s Bond, 70 The Strategy of Claverhouse, 72 The Apologetic Declaration, 75 The Killing-time, 76 Death of Charles the Second, 76 James the Seventh, 77 Priesthill and Wigtown, 77 Three Harsh Acts of Parliament, 77 Vitality of Conventicles, 78 Dunnottar Prisoners, 79 Argyll’s Rising and the Cameronians, 79 The Toleration of 1687, 80 Renwick’s Martyrdom, 81 The Revolution, 81 The Martyrs’ Monument in Greyfriars Churchyard, 82 Estimated Number of the Victims, 82 SIGNING OF THE NATIONAL COVENANT IN GREYFRIARS CHURCHYARD 28th February 1638 From the Picture by W. HOLE, R.S.A. Reproduced by permission of the Corporation of Edinburgh and of H. E. Moss, Esq., the donor DESCRIPTION OF THE PROMINENT FIGURES Beginning at the left hand is Johnston of Warriston showing a letter to the Earl of Argyll, while Lord Eglinton is in the rear. Two ladies come next—the Marchioness of Hamilton, in widow’s weeds, seated, with Lady Kenmure standing beside her. The group around the tombstone includes Lord Rothes in the act of signing the document, Lord Louden, Lord Lothian, and the Earl of Sutherland; while Montrose is on the near side. Then there are Hope of Craighall, with the Rev. Samuel Rutherfurd, and in the foreground, standing on a tombstone, is the Rev. Alexander Henderson. Signing of the National Covenant Bands or Covenants Personal Covenants A Specimen God our Portion Supposed Band of 1556 Band of 1557 The Story of the SCOTTISH COVENANTS in Outline Scotland is pre-eminently the land of the Covenant, and the land is flowered with martyr graves. When the covenanting cause was in the ascendant, many were willing to appear on its side who cared little for it in reality; but when it waned, and, after the Restoration, the time of trial came, the half-hearted changed sides, or fell away like leaves in autumn, and the love of many waxed cold. Then it was that the faithful remnant stood revealed and grew still more faithful. While they were opposed and oppressed by some of their former associates, they were, on the other hand, reinforced by the accession of outstanding men, like Richard Cameron and Thomas Forrester, who, in their earlier years, had complied with Prelacy; and by others, like James Renwick, Patrick Walker, and Sergeant Nisbet, who were born after the persecution had actually commenced. Men, and even women, were found ready and willing to endure all hardships, and to brave an ignominious death, rather than relinquish or compromise the principles which they held so dear, and to which, as they believed, the nation was bound by solemn covenants. The story of religious covenanting in Scotland covers a long period. The covenants, or bands as they were frequently called, may be divided into three classes—public, semi-public, and private—and the influence of each has been felt at some of the most critical periods in the history of the country. The private or personal covenant, in which the individual Christian gave up himself, or herself, formally to the service of God, helped many a one to walk straight in crooked and trying times. These private transactions were neither less solemn nor less sacred because the knowledge of them was confined to the covenanter and his Lord. Many specimens of these old personal covenants have been preserved, and they throw a vivid light on a type of earnest piety, which, it is to be feared, is rather rare in the present day. One of these came into my hands twenty years ago, inside a copy of Patrick Gillespie’s well-known work, “The Ark of the Testament Opened.” The book was printed at London in 1661, and is still in the original binding, but the old brown calf had given way at the joints, and so one of the previous owners had it rebacked. Fortunately, the binder preserved the fly-leaves, on which there are a number of jottings and dates; and on one of them there is a genuine personal covenant, written and signed by Francis Wark. He had written this covenant on that side of the last fly-leaf which was next to the board, and had then pasted the edges carefully down to the board, so that no one could see that there was any writing there. After being hidden for more than a century and a half, it was revealed by the binder. As it is very short, it may be quoted as an example:— “I, Francis Wark, doe hereby testifie and declair that I, being a poor miserable sinner deserving hell and wrath, and that vengance is my due, and I, not being able to deliver myself from wrath nor satisfie the justice of God for my guilt, doe this day betake myself to the righteousnes of Jesws Christ, fulie renowncing all righteousnes in my self, and betakes me to his mercy; and likways that I take the true God, who made the heavns and the earth and gave me a being upon the world, to be my God and my portion (renowncing the devill the world and the flesh), and resigns up myself sowll and body to be his in tyme and through all the ages of endless eternity, even to him who is one God, Father, Son, and Holy Ghost; and I take Jesws Christ for my Saviour, my Priest, Prophet and King, and engadges to be for him and his glory, whill I have a being upon the earth: in witnes quhereof I have subscrived this with my hand, Glasgow the 21 day of May 1693, “Francis Wark.” Documents of this kind help one to understand the reply of the covenanter’s wife when the dragoons were driving away all the cattle in her husband’s absence. A soldier, who had not altogether lost his feelings of humanity, turned back to her and said: “Puir woman, I’m sorry for you.” “Puir!” she exclaimed, “I’m no puir; the Lord is my portion, and ye canna mak me puir!” There is still some uncertainty as to the precise date when public or semi-public religious covenanting was adopted in Scotland. In speaking of his own preaching in 1556, Knox tells that, at that time, most of the gentlemen of the Mearns “refuissed all societie with idolatrie, and band thame selfis, to the uttermost of thare poweris, to manteane the trew preaching of the Evangell of Jesus Christ, as God should offer unto thame preachearis and oportunitie.” Dr M‘Crie understood this to mean that these gentlemen “entered into a solemn and mutual bond, in which they renounced the Popish communion, and engaged to maintain and promote the pure preaching of the Gospel, as Providence should favour them with opportunities.” In David Laing’s opinion, Knox’s words do not necessarily imply that the mutual agreement or resolution referred to actually assumed the form of a written “band” or covenant. If it did, Knox has not embodied it in his “History,” nor is any copy known to exist. But as to the reality, the nature, and the precise date of the band of 1557, there is no room for dubiety. Knox was on the Continent when it was entered into; but he relates the circumstances which called it forth, explains the object it was meant to serve, and gives a copy of the document itself, as well as the names of the principal men who signed it. The leaders of the Reforming party resolved to persist in their purpose, to commit themselves and their all 1 2 3 4 5 6 7 Bands of 1559 Rupture of French Alliance French Excesses Scots and English Band of 1560 Treaty of Edinburgh into God’s hands, rather than allow idolatry manifestly to reign, rather than suffer the subjects of the realm to be defrauded as they had been of the preaching of Christ’s Evangel. “And that everie ane should be the more assured of other, a commoun band was maid, and by some subscrived.” Calderwood derived his copy of the document, and his account of the circumstances which called it forth, from Knox. Fully forty years ago an original copy of the band was found, and is now in the National Museum of Antiquities, Edinburgh. It only bears five signatures, those of Argyll, Glencairn, Morton, Lorne, and John Erskine. The day of the month is left blank; but the one which Knox followed is dated “the thrid day of December.” Knox also says that it was subscribed by many others. The explanation probably is that (as in 1638) a number of original copies were made, and signed by the leaders before being sent out for additional names. This band of 1557, like those of a later date, is remarkable for the clearness, the directness, and the vigour of its language, but unlike them it can hardly be regarded as a public document. To have exhibited it then to all and sundry would have been to court persecution, perhaps death. “To those who agreed with them,” says Buchanan, “they presented bonds for their subscription. These first assumed the name of ‘the Congregation,’ which those who followed afterward rendered more celebrated.” Although there are barely two hundred and fifty words in the band of 1557, the Protestant party is mentioned in it seven times as the Congregation. It was nearly five months after the date of this band before Walter Mill was consigned to the flames. The year 1559 was rendered notable in Scotland by the return of Knox, by the open rupture between the Congregation and the Queen Regent, and by the rapid progress of Protestantism. In the summer of that year the Reformers deemed it advisable to enter into at least three distinct covenants, their respective dates being the 31st of May, the 13th of July, and the 1st of August. None of the originals of these is known to have survived, but copies of all the three have been preserved. They had for their general object the advancement of the Reformation, but each had its own distinctive traits and special end. The first was entered into at Perth, the second at Edinburgh, and the third at Stirling. The second was adopted in St Andrews as the “letteris of junctioun to the Congregatioun,” and as such was taken by more than three hundred persons. Not the least striking result of the Reformation was the complete bursting up of the ancient alliance between France and Scotland, and the drawing together of Scotland and England— that England which Scotland had so long and so recently regarded as its “auld enemy.” The importance of this result is frankly acknowledged by Teulet, one of the most competent, careful, and candid of French historical students. He puts the matter thus: “Scotland, which was for so many ages the devoted ally of France, the rein, as our ancient kings said, with which they restrained the encroachments of England, was unwilling to abdicate its nationality and become a French province. Moreover, the unbridled excesses of the French troops in Scotland, no less than the shameless rapacity of the French agents, at last aroused a general spirit of resistance, and England soon found in the rupture of the ancient alliance between France and Scotland an ample indemnification for the loss of Calais.” The enormities of the French in Scotland were so great, that Mary of Guise, in writing to her brothers, affirmed that the peasantry were in consequence so reduced to despair that they frequently committed suicide. Although these unbridled excesses are enough to explain the revulsion of feeling towards the French, they do not quite account for the sudden alteration towards the English. The change, indeed, was so sudden and so unlikely that some Southerns thought, and naturally thought, it was “a traine to betrappe” their nation. So great had been the Scotch hatred of the English, that, from the French who came over to help them after Pinkie, they were said to have bought English prisoners, that they might have the pleasure of putting them to death, although they could ill afford the price which they paid ungrudgingly. This hatred, so bitter, so fierce, and so recent, could not have been wiped out by any French oppression had not the Scots been now finding themselves ranged on the same side as the English in the great religious struggle, which was submerging old feuds, breaking up old compacts, and turning the world upside down. The oppression by the French, and the help expected from the English army, are both referred to in the band or covenant entered into on the 27th of April 1560. Knox says that this band was made by “all the nobilitie, barronis, and gentilmen, professing Chryst Jesus in Scotland,” and by “dyveris utheris that joynit with us, for expelling of the Frenche army; amangis quham the Erle of Huntlie was principall.” He does not name any other person who signed, although he copied the band itself into his “History”; but the original document was found among the Hamilton MSS., and it bears about a hundred and fifty signatures of noblemen and gentlemen, including those of the Duke of Chatelherault, the Earls of Arran, Huntly, Argyll, Glencairn, Rothes, and Morton, James Stewart (afterwards the Regent Murray), and the Abbots of Kinloss, Coupar, and Kilwinning. All those who adhibited their names did not do so on the same day. Huntly signed on the 28th of April; Morton and twenty-seven others on the 6th of May. The French had fortified Leith, but were so hard pressed by the English and the Scots that they were constrained to make the Treaty of Edinburgh, with Queen Elizabeth’s representatives, on the 6th of July 1560. It was by that treaty, or rather—to be more strictly accurate—in virtue of the concessions in the separate “accord” between the French and the Scots of the same date, and which is referred to in the treaty, that the Scots were able to throw off for ever the merciless tyranny of their old allies and the unbearable yoke of the Papacy. These concessions provided for a meeting of Parliament; and next month that Parliament repealed the Acts favouring the Church of Rome, abolished the Pope’s jurisdiction in Scotland, prohibited the celebration of mass under pain of death for the third conviction, and ratified the Confession of Faith drawn up by Knox, Wynram, Spottiswoode, Willock, Douglas, and Row. 8 9 10 11 12 13 14 15