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CLOUD OF WITNESSES

FOR THE
ROYAL PREROGATIVES OF JESUS CHRIST
BEING THE LAST SPEECHES AND TESTIMONIES
OF THOSE
WHO HAVE SUFFERED FOR THE TRUTH IN SCOTLAND.

SINCE THE YEAR 1680.

In het Engels beschreven door N.N.
With historical and explanatory notes by John H. Thomson, 1871

STICHTING DE GIHONBRON
MIDDELBURG
2007

2
Conclusions of the General Meeting at Crawfordjohn, April 21, 1697. "That a true and exact account of all the persecutors within the several quarters; of the remarkable judgments and deaths, or what hath befallen to their families or estates; be made up and brought to the next general meeting.” CRAWFORDJOHN, April 5, 1699. "That all the respective Societies send an index of all the late martyrs' testimonies, not in 'Naphtali,' to the next general meeting.” CRAWFORDJOHN, Oct. 29, 1701. "First concluded, that all the correspondences provide and make ready stones as signs of honor to be set upon the graves of our late martyrs has soon as possible; and all the names of the foresaid martyrs, with their speeches and testimonies, and by whom they were martyred or killed in house or fields, country or city, as far as possible to be brought to the next general meeting, in order for the epitaphs; and likewise an account of those martyrs' carriage and behavior in the time of their martyrdom.” "Secondly concluded, a review of the former conclusions concerning the remarkable judgments of the persecutors, and the diligence of the correspondences and Societies to be diligently brought to the next general meeting.” CRAWFORDJOHN, Oct. 21, 1710. "That an index of all the martyrs' testimonies that are not in 'Naphtali,' who were martyred in Scotland, be had from all quarters against the next general meeting; likewise an account of all the martyrs' names that suffered in this kingdom.” CRAWFORDJOHN, February 23, 1711 "The martyrs' testimonies were given into Mr. Alexander Marshall and Hugh Clark their hands, to be by them compared, and the correctest transcribed for the general meeting, and the copies to be returned to the several correspondences from whom they were collected, and the said persons were appointed to go to the [Rev.] Mr. Linning [of Lesmahagow], and require a sight of the testimonies that he had from Mr. Alexander Shields, belonging to the general meeting, and their diligence to be returned to the next general meeting.” CRAWFORDJOHN, Oct. 6, 1711 "The several correspondences were appointed to take a copy of the epitaphs engraven upon the martyrs' gravestones in their several bounds, to be brought to the next General meeting, and that they be inquisitive what account can be had of any remarkable instances of God's judgments upon persecutors in their several bounds, and to have an account as well warranted as can be.” CRAWFORDJOHN, June, 1713. "It is enjoined to the several correspondences to be careful to see what money may be advanced for printing the martyrs' testimonies, and an account, to be brought from each, of the quotas they think they can advance.” CRAWFORDJOHN, Oct. 26, 1713. "The several correspondences are appointed to take care to get a true list of the martyrs who were shot or otherwise killed without process of law, their names, abodes, time and place of their deaths, who killed them, and any other particulars about them, with a true duplicate of the elegies on all the gravestones, against the 1st of January, to be sent to Edinburgh.”
3
TABLE OF CONTENTS

PREFACE An Econium on the Following Martyrs
1. Donald Cargill 2. Walter Smith 3. James Boig 4. David Hackston 5. Archibald Alison 6. John Malcolm 7. James Skene 8. Archibald Stewart 9. John Potter 10. Isabel Alison 11. Marion Harvie 12. William Gouger, Christopher Miller, and Robert Sangster 13. Laurence Hay 14. Andrew Pittilloch 15. William Thomson 16. William Cuthill 17. Robert Garnock 18. Patrick Forman 19. David Farrie 20. James Stuart 21. Robert Gray 22. James Robertson 23. John Finlay 24. William Cochran 25. Andrew Guilline 26. John Cochran 27. John Wharry 28. James Smith 29. John Nibet, the younger 30. John Wilson 31. George Martin 32. John Main 33. John Richmond 34. Archibald Stewart 35. Captain John Paton 36. James Nisbet 37. Arthur Tacket 38. Thomas Robertson 39. James Nicol 40. John Dick 41. Thomas Harkness, Andrew Clark, Samuel M'Ewen 42. James Lawson, Alexander Wood 43. George Jackson 44. John Watt, John Semple

4

45. James Graham 46. Robert Pollock 47. Robert Miller 48. Margaret Lauchlane and Margaret Wilson 49. Thomas Stodart 50. Edward Marshall 51. John Nisbet 52. James Renwick

Appendix, containing some particulars relating to the foregoing testimonies, and other sufferings of that time:

Richard Cameron Donald Cargill Henry Hall

A [partial] list of the banished A [partial] list of those killed in the fields A [partial] short account of oppresive exactions Some epitaphs and inscriptions related to the presbyterian martyr graves of that era
5
PREFACE CHRISTIAN READER, the glorious frame and contrivance of religion, revealed by the ever-blessed Jehovah in the face or person of Jesus Christ, for the recovery of lost mankind into a state of favor and reconcilement with Himself, is so excellently ordered in the counsels of Infinite Wisdom, and exactly adjusted to the real delight, contentment, and happiness of the rational world; that it might justly be wondered why so many men in all ages, otherwise of good intellectuals, have not only had a secret disgust thereat themselves, but labored to rob others of the comfort and benefit of it, and make the world a chaos of confusion by persecutions raised against it; had not the Holy Spirit in the Scriptures laid open the hidden springs of this malice and enmity, which exerts itself in so many of the children of men. We are told in these Divinely inspired writings, that the first source of this opposition that the true religion meets with in the world, flows originally from Satan, that inveterate enemy of God's glow and man's happiness; who, having himself left his original state of obedience to, and enjoyment of God his creator, hath no other levamen of his inevitable miseries, but to draw the race of mankind into the like ruin, which is the only satisfaction that malicious spirit is capable of. This restless adversary perceiving that, through the grace and love of God manifested in Christ, a great number of these whom he thought he bad secured to his slavery are redeemed, and called by the Gospel out of that intolerable servitude into a glorious liberty, and secured by faith to salvation, labors, by two great engines, open force and secret fraud, to keep them in, or regain them to his obedience; hence the sacred Scriptures describe him both as a dragon for cruelty and a serpent for subtlety. But because he either cannot, or thinks not fit, to do this visibly in person; therefore he does it more invisibly, and so more successfully, by his agents in whom he works, who, because of their unreasonable unbelief, are called children of impersuasion. These he acts and animates, as it were so many machines, to endeavor by crafty seduction, or violent persecution, to draw or drive the followers of the Lamb from their subjection, obedience, and loyalty to the Captain of their salvation, that he may drown them in perdition and destruction. This is the latent origin of all persecution, the mint where all the other more visible causes of the bloody violence which the people of God meet withal, are struck and framed. This is the grand design to which they tend to root out the obedience of faith out of the world, and deprive the Son of God of His rightful dominion over His subjects, whom He hath chosen, redeemed, and sanctified for Himself. As this holds true of all the persecutions raised against the Church and truths of God, whether in the persons of the Jews or Christians, by whatever hands, Pagan or Anti-Christian, so it is eminently verified of the persecutions of the Church of Scotland, prosecuted by a profane, wicked generation of malignant Prelatists, during the reigns of the late King Charles II and James VII. For, as the other persecutions were all leveled against some point of truth or other wherein the obedience of faith was concerned, respecting either the existence and worship of the true God, or the person, natures, or offices of Jesus Christ, etc.; so this persecution was directly bended against that office and authority of Jesus Christ, whereupon His formal claim to the obedience of His Church is founded, viz., His headship over His Church. This was the peculiar depositum concredited to the Church of Christ in Scotland, and her distinguishing dignity, to have the royal supremacy of the King of Zion to defend against the kings of the earth, who, not content with the princely authority of ruling the persons of their subjects, according to the laws of God and the
6realm, would needs usurp a blasphemous sacrilegious prerogative of ruling the Church and consciences of men in room of the Mediator, by what laws and statutes they pleased, and found most subservient to their lust, for advancement of Popery and arbitrary government.

JESUS CHRIST, the only begotten of the Father, having received the Church of Scotland, as one of the utmost isles of the earth, for His possession, by solemn grant from Jehovah, was pleased, as to call her from the deplorable state of Pagan, and reform her from the ruinous condition of anti-Christian darkness, so to dignify her, in a peculiar manner, to contend and suffer for that truth, "that He is a King and Lawgiver to His Church;" having power to institute her form of government, to give her laws, officers, and censures, whereby she should be governed; and hath not left it ambulatory and uncertain, what government He will have in force for the ordering of His house, but hath expressly determined in His Word every necessary part thereof, and hath not put any power into the hands of any mortal, whether Pope, Prelate, prince, or potentate, as a vicarious head in His personal absence, whereby they may alter the form of government at their pleasure, and make what kind of officers, canons, and censures they please; but all the power that this King hath left in His Church, concerning her government, is purely and properly ministerial, under the direction and regulation of His sovereign pleasure, revealed in His written Word. This, this is the most radiant pearl in the Church of Scotland's garland; that she hath been honored valiantly to stand up for the headship and royal prerogative of her King and Husband, Jesus Christ, in all the periods of her Reformation. For no sooner had she thrown off the yoke of the Pope's pretended jurisdiction and authority, but presently, while she was laboring, by means of these censures which Christ had instituted, to root out the damnable heretics which that enemy had sown, all on a sudden King James VI., naturally ambitious, and instigated by interested and projecting counselors, attempts a rape upon her chastity and loyalty to her Husband and Lord, and by his royal order stops her freedom of sitting, voting, and acting in her Supreme Courts, imprisons some of her most zealous and faithful ministers, calls them before his Council, indicts them of treason and lese majesty for their making use of the freedom Christ had given them, and, after their declining his and his Council's usurped authority in spiritual matters, and so witnessing a good confession for the royal dignity of their Master, banishes them their native country; See "Calderwood's History," from page 491 to page 536, and downward. [Wadrow Society Edition, vol. 6., p. 590.] Upon the same bottom of a pretended royal jurisdiction over the Church, he attempted, and in a great measure effected, the establishment of a Popish hierarchy and Romish ceremonies, by setting up Prelates, and bringing in the Perth articles, flattering some, and overawing others of the ministry into a compliance therewith, persecuting the zealous and faithful contenders for Christ's headship, and the government of His Divine institution, with vexatious prosecutions before High Commission Courts, suspensions from their office, wanderings, confinements, etc. And in like manner, Charles I, following his father's example and instructions, endeavored, upon pretense of the same prerogative, to improve upon what his father had begun, and complete the Church's slavery, by obtruding upon her a liturgy and canons, formed a la made d' Angleterre, collected out of the Romish mass-book and canon law, which put the faithful sons of the Church of Scotland to much wrestling and contending, partly by humble and submissive, yet zealous and faithful addresses, supplications, remonstrances, and representations, partly by more bold and daring protestations and associations for mutual defense, even till they were forced to take arms for defense of religion and the liberties of their country. Which contendings for Christ's royal authority,
7and His Church's liberties, at length, by the blessing of God, issued in a glorious Work of Reformation through Britain and Ireland, wherein the Churches of Christ in these lands not only revived their former beautiful order, shining purity, and precious liberty, but also had several degrees of new attainments in purity and uniformity of religion added thereto. But the Church's sun of prosperity is soon at the tropic. Scarce was that springtime well begun to blossom and bud, when, behold, a world of malignant vapors, arising out of the earth, clouded all her sky again, and turned her spring to a deplorable winter. Various heresies in England, growing Popery in Ireland, public resolutions for advancing malignants to places of power and trust in Scotland, like so many inundations breaking in upon the Church of Christ, laid all her pleasant things waste. And no sooner was Charles II advanced to the exercise of the royal authority, but, drowning the sense of all sacred obligations with a glut of sensual pleasures, he authorized a malignant crew of statesmen to persecute and destroy the people of God for their adherence to the Covenants which himself had entered into as the fundamental stipulation of government, and to that Reformation which he had sworn to maintain and practice, and for their bearing witness against the grand principle and foundation upon which he built his power of overthrowing religion, and setting up a new frame thereof in Britain, namely, the blasphemous headship of Ecclesiastical Supremacy. Hence it is evident to a demonstration, that the grand state of the quarrel upon which the martyrs laid down their lives during the late tyrannical reigns, was really one and the same with that for which the zealous and faithful ministers suffered such hardships in the time of King James VI, and afterwards; this being the precise foundation upon which all the other acts and oaths were built, which the enemies made a handle of to involve honest people into the crime of treason and rebellion against the State, as it was then determined by their iniquitous laws. For, as this was still the principal question put to them, "Own ye the king's authority?" and the chief article of indictment if they either answered in the negative or kept silence, so it is evident that, by this question, they really meant not his civil authority only, but also his pretended claim to supreme headship over the Church. For no sooner had he authorized a Parliament to meet at Edinburgh, under the inspection of that malignant wretch, John Earl of Middleton, anno 1661, but that generation of enemies to the work of God, intending the utter ruining thereof, set up this Dagon of the Royal Prerogative, not only with respect to things civil, as "in the choice of his officers of State, counsellors and judges" (Act 2), in "the calling and dissolving of Parliaments, and making laws" (Act 3) in "the militia, and in making peace and war" (Act 5); which were great invasions upon the national liberties of the subjects; but also in things sacred, "in making of leagues, and the conventions of the subjects" (Act 4), wherein all the former work of Reformation is condemned, and the Covenants made for its defense are declared treasonable and rebellious actions against the royal prerogative; and in consequence hereof, it is declared that the League and Covenant is not obligatory upon this kingdom, nor doth infer any obligation on the subjects thereof, to meddle or interpose in anything concerning the religion and government of the Churches of England and Ireland; and all the subjects are discharged "to renew the same, as they will answer at their highest peril" (Act 7); and in the oath of allegiance and acknowledgment of his majesty's royal prerogative (Act 11 of the said Parliament), all persons, of whatsoever trust, post, office, or employment, are obliged to swear, that they "acknowledge the king only supreme governor of this kingdom, over all persons and in all causes;" and that they "do with all humble duty acknowledge his majesty's royal prerogative, in all the particulars, and in the manner aforementioned.” And to make the matter clearer, what they meant by the King's authority, in the preamble of the first Act of the second session of the same first Parliament, they assert, that "the
8ordering and disposal of the external government and policy of this Church doth properly belong unto his majesty, as an inherent right of the crown, by virtue of his royal prerogative and supremacy in causes ecclesiastical.” And upon this bottom, he, with advice and consent of the estates of Parliament, sets up the Episcopal form of Church-government, the jurisdiction of bishops and archbishops over the inferior clergy with their concomitant of patronages, and "doth rescind, cass, and annul all Acts of Parliament, by which the sole and only power and jurisdiction within this Church doth stand in the Church, and in the general, provincial, and presbyterial Assemblies, and Kirk Sessions, and all Acts of Parliament or Council, which may be interpreted to have given any church power, jurisdiction or government, to the officebearers of the Church their respective meetings, other than that which acknowledgeth a dependence upon, and subordination to, the sovereign power of the king as supreme.” And in pursuance hereof, in the second Act of the foresaid session, entitled, "Act for preservation of his majesty's person, authority, and government," he doth, with the advice of his estates of Parliament, declare, "That the assembly kept at Glasgow in the year 1638, was in itself (after the same was by his majesty discharged, under the pain of treason), an unlawful and seditious meeting;" and "that all these gatherings, convocations, petitions, protestations, and erecting and keeping of Council Tables, that were used in the beginning, and for carrying on of the late troubles (thus they call the work of Reformation) were unlawful and seditious; and particularly that these oaths, whereof the one was commonly called the National Covenant, and the other a Solemn League and Covenant, were, and are in themselves unlawful oaths;" and therefore declares their obligations void and null, and "annuls all acts or constitutions, ecclesiastic or civil, approving them.” Nor does it suffice them to rescind these covenants and other proceedings for carrying on the work of Reformation, as contrary to this royal prerogative of ecclesiastic supremacy, and to inhibit all persons to speak, write, or act anything in defense of the same, and against the said prerogative; but likewise, in the fifth Act of the foresaid session, all persons in any place, office, or trust, are obliged to swear all the particulars contained in the foresaid Acts, in that most impious oath, commonly called the Declaration. And again, in the fifth Act of the third session of the foresaid Parliament, entitled "Act for the establishment and constitution of a National Synod," it is declared, that "the ordering and disposal of the external government of the Church, and the nomination of the persons by whose advice matters relating to the same are to be settled, doth belong to his' majesty, as an inherent right of the crown, by virtue of his prerogative royal, and supreme authority in causes ecclesiastical.” And in the first Act of the second Parliament, holden by that apostate, John Earl of Lauderdale, entitled, "Act asserting his majesty's supremacy over all persons, and in all causes ecclesiastical," commonly called the Act Explanatory, it is expressly declared, "that his majesty hath the supreme authority and supremacy over all persons, and in all causes ecclesiastical within this kingdom; and that, by virtue thereof, the ordering and disposal of the external government and policy of the church, doth properly belong to his majesty and his successors as an inherent right to the crown; and that his majesty and his successors may settle, enact, and emit such constitutions, acts, and orders, concerning the administration of the external government of the church, and the persons employed in the same, and concerning all ecclesiastical meetings, and matters to be proposed and determined therein, as they in their royal wisdom shall think fit.” FROM all which Acts, it plainly appears, that the true sense of that authority, which they would have their private thoughts about, was really, as the martyrs understood it, his ecclesiastic supremacy, and that no less than a recognition hereof would serve their turn;
9and though some of the martyrs offered a distinction between the two, professing to own his civil authority abstract from the ecclesiastical (as for instance, Mr. John Dick), yet they were not absolved, because they would not own his authority in gross. And besides their including the supremacy over church matters into the formal notion of the king's authority, they could be pleased with no less, from any that they called before them, than an owning the whole acts and laws, and entire exercise and administration of things in Church and State, which was an implicit condemning of all the preceding Reformation, and consenting to the persecution and murder of the saints who stood up for its defense. It is true, indeed, these things were so impious and abominable, that, had they been proposed without mask, they would presently have begot an horror in the mind of any, who was not entirely lost to all conscience and goodness; and therefore these children of the old serpent had so much of their father, that they made it their work to hide these horrid hooks with some specious baits, that they might the more easily entice simple people into that snare they had laid for them; and hence, knowing how much it is the effect of true religion to make men loyal, and that the Presbyterians were of all others the readiest to yield all lawful subjection to their rightful princes, they still made use of the specious title of authority as a blind to hide the ecclesiastical supremacy and bloody exercise of their government, from these whom they labored to ensnare. They saw the supremacy they intended to fix in the king was such a "Monstrum horrendum, informe, ingens, Hecate atque Erebo ortum," that, without some veil of this nature, no man would be so mad as to embrace it. But when this would not do, but that still its ill-favored face appeared through the vizor; and all good men saw, that the authority which sought no other way to maintain itself, but by blood and rapine, was really degenerated into tyranny; then they pretended to come some steps lower, and said, that they required no more at the hands of people, in order to dismiss them, but that they would at their desire pray for the king, in their prescribed form of words, viz., "God save the king," or that they would drink the king's good health. These were by them represented to be so very minute and easy things, and by a great many professors looked upon as so trivial and indifferent, that they were in the fair way either to ensnare, or with more opportunity to expose such as refused to the contempt of indifferent spectators, as being such scrupulous fools and brain-sick persons, as were transported with an extravagant wild zeal without knowledge, who had rather have a hand in their own death, than do so small and indifferent a thing in order to prevent it. And hence not the persecutors only, but even a great many who professed presbyterian principles, stood not to call them murderers instead of martyrs. But all this notwithstanding, it is certain they had nothing else before them, but to bring people to a tame submission and slavish compliance with the whole course of their Christ-dethroning and land-enslaving constitutions and administrations; for they intended the same thing, by urging people to say "God save the king," as by the Oath of Allegiance, Declaration, or Test; namely, an acknowledgment of that authority, wherewith they had vested him in the forementioned articles and others of like nature. Less than this could never serve their design, which was still the same, whatever alterations might appear to be in their way of

  • prosecuting
  • it.

For either these things were so insignificant and indifferent as they gave them out to be, and as others conceived of them; or they were not. If we say the former, then what monsters of mankind were these persecutors, who pursued poor innocent people to death, and inflicted such cruel tortures upon them, for trifles and things of indifferency. This is, what themselves (I suppose) would never admit, to be reckoned a degree further lost to humanity than a Nero or Caligula, so as to torment and destroy men for sport. Nay, they still pretended that all these persecutions were made upon weighty and just causes. If
10 then we say the latter, namely, that they were not so very inconsiderable things as some conceived; wherein could the moment and weight of them consist, but in this, that they were an owning of the authority as it was contained in the laws, and what else was the scope of the most openly impious Oaths, Tests, and Bonds, but this? And besides, when any yielded this much, they were still urged further, till they had debauched them out of all conscience and integrity as much as themselves. The rest of the questions put to them, and made causes of their indictment, were all but so many branches from this root, and rivulets from this spring. The chief was that about defensive arms, which their laws had declared rebellion; which all the martyrs, without the least jar or discord, did steadfastly maintain as being a thing so very consonant, not only to the positive commands of God in His Word, but also to the very law of nature stamped on the heart, and to the laws and practices of all kingdoms, and undertaken upon so necessary grounds as the defense of the Gospel and lives of the innocent in consequence of their Covenant engagements; which, however, these wicked persecutors had declared void and null, and the adhering to them capital; yet all such as had any love for God and zeal for His cause believed to be perpetually obligatory upon them and the nation, and therefore adhered to them with a steadfastness and courage invincible, against the most bloody opposition. And it is observable, that, whatever any of the martyrs had not so much light in as others, or differed from others anent, or was silent when interrogated upon it, yet they all agreed perfectly and were clear abundantly in owning, and bold, harmonious, and courageous in asserting the lawfulness, and avouching the obligatory force, of the Covenants.

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    JANETTE CURRE History, Hagiography, and Fakestory: Representations of the Scottsh Covenanters in Non-Fictional and Fictional Texts from 1638 to 1835 Submitted for the degree of Phd. 29th September, 1999 Department of English, University of Stirling, STIRLING. FK94LA ACKNOWLEDGEMENTS I owe a debt of gratitude to Drs. David Reid and Douglas Mack who shared the supervision of my disserttion. I would also like to record my thans to the varous libraries that have assisted me in the course of my studies; the staff at both the National Librar of Scotland and the Mitchell Librar in Glasgow were paricularly helpfuL. To my family, I am indebted for their patience. CONTENTS PAGE List of Abbreviations 1 List of Illustrations 11 Introduction 11 CHATER ONE 1 Representations and Misrepresentations of the Scottish Covenanters from 1638 to 1688 CHATER TWO 58 Discordant Discourses: Representations of the Scottish Covenanters in the eighteenth century CHATER THRE 108 "The Hoop of Rags": Scott's Notes As National History CHATER FOUR 166 Scott's anti-Covenanting satire CHATER FIVE 204 Unquiet Graves: Representations of the Scottish ConclusionCovenanters from 1817 to 1835 258 APPENDIX 261 'The Fanaticks New-Covenant' BIBLIOGRAHY 271 LIST OF ABBREVITIONS The Brownie The Brownie ofBodsbeck and other tales The Minstrelsy Minstrelsy of the Scottish Border W Waverley TOM The Tale of Old Mortality HoM The Heart of Midlothian LWM A Legend of the Wars ofMontrose ME The Mountain Bard TWM Tales of the Wars of Montrose 11 LIST OF ILLUSTRATIONS ' 1. Title page of A Sermon Preached at Glasgow' (1679?) p.41a 2. The front-piece to the first edition of A Hind Let Loose (1687) p.53a 3.
  • Our Very Special 10Th Covenanter Trip

    Our Very Special 10Th Covenanter Trip

    10th Covenanter Trip 7th—9th May 2009 In association with Ballymoney Independent Christian School Welcome to our very special 10th Covenanter Trip This year our trip covers three days in which we will visit several Covenanting sites and St Andrews where we will hold memorial service to the Reformation and covenanting Martyrs at the impressive Martyrs Monument. We hope you will be blessed of God, renew fellowship with old friends and make many new friends on our trip. 1 Remembering Heroes of the Faith Inside This Booklet It is good to remember heroes of the faith in fact it is very biblical indeed. Paul in his letter to the He- Pg 3 Our 10th Anniversary Trip brews Chapter 11 remembers some of the Old Tes- tament Heroes of the faith and the results of their faith. From Abel's more excellent sacrifice to Jo- Pg 4 Rev Alexander Peden seph having faith that his bones should return with Israel to the promised land and through to Samuel and the prophets. 19 get a mention plus the proph- Pg 5 Samuel Rutherford ets. Verse 33 gives the results of their faith for through faith they subdued kingdoms, wrought righteousness, obtained promises, stopped the Pg 6 Paul Crawe & Walter Myln mouth of lions.” In our visits to Scotland in our first 9 years we re- Pg 7 George Wishart membered many of the Covenanters who were mar- tyred but who because of their faith eventually saw the freedom to worship and give King Jesus his Pg 8 Patrick Hamilton rightful place at the head of His church after the 50 years struggle from the National Covenant in 1638 Pg 9 John Knox Reformer to the Glorious Revolution in 1688.
  • Testimony of James Graham Dec 1684

    Testimony of James Graham Dec 1684

    ‘The Last Testimony of James Graham, tailor in Crossmichael, in the Stewartry of Galloway, who suffered at the Gallowlee, betwixt Leith and Edinburgh, December 9, 1684. Men And Brethren,—I am come here this day to lay down my life for the cause of Christ, and I bless the Lord, that ever He gave me a life to lay down for such a noble cause; and now I wish this day that every hair of my head, and every drop of my blood were a life, I could willingly lay them down for Him. For it is all too little I can do for Him. Oh! it is a wonder that ever He should have chosen me or the like of me, to witness or die for Him in such a cause! For He hath no need of me, or any of the lost sons of Adam, but He hath testified in His Word, that He will make the poor things of the earth to confound the prudent. And now I bless the Lord that I die not as a murderer, nor a thief, nor as an evil doer. nor as a busybody in other men's matters. The heads whereupon I am indicted, are, because I refused to disown that paper which is most agreeable to the Word of God, and to our sworn Covenants and work of Reformation; and because I would not swear to that which I durst not for my soul do. Now, I giving a short account what I am indicted for, I shall likewise give an hint of what I adhere to.
  • John Howie of Lochgoin

    John Howie of Lochgoin

    JOHN HOWIE OF LOCHGOIN HIS FOREBEARS AND HIS WORKS By D. HAY FLEMING & 6 FROM THE PRINCETON THEOLOGICAL REVIEW JANUARY 1909 N M iiiaiiiiDUUU2/7948* Digitized by the Internet Archive in 2011 with funding from National Library of Scotland http://www.archive.org/details/johnhowieoflochgl909flem : THE PRINCETON THEOLOGICAL REVIEW Volume VII January 1909 Number i JOHN HOWIE OF LOCHGOIN : HIS FOREBEARS AND HIS WORKS. Throughout Scotland and beyond it, John Howie has been a power for good for more than a century. Strictly speaking, he ought to be described as John Howie in Loch- goin, not of Lochgoin, as he was merely the tenant, not the that moor-land owner ; but the Howie family have occupied farm for so many generations that they are constantly and naturally spoken of as the Howies of Lochgoin; and of the many Johns in that family the author of The Scots Worthies is preeminently known as John Howie of Loch- goin. There is no certainty as to the precise year, not even as to the precise century, in which the Howie's first went to Lochgoin; nor is there any certainty as to the district or country from which they came. The origin of the Howies, indeed, like that of many of the oldest landed Scottish fam- ilies, is lost in the haze of antiquity. In one passage, the author of The Scots Worthies thus refers to the origin of his family "Our house had been very ancient in suffering for relig- ion; (some have said that our first progenitors in this land 1 fled from the French persecution in the 9th century)." It will be noticed that he does not vouch for the truth of 'Memoirs, 1796, p.
  • Covenanter Trip 26Th—28Th May 2010 in Association with Ballymoney Independent Christian School

    Covenanter Trip 26Th—28Th May 2010 in Association with Ballymoney Independent Christian School

    12th Covenanter Trip 26th—28th May 2010 In association with Ballymoney Independent Christian School Welcome to our ‘12th’ Covenanter Trip We take a new route this year travelling further north in Scotland where more monuments and places of interest await you on our three day trip visiting several Covenanting sites. We will hold a memorial service to martyred Covenanters, visit the birthplace of Richard Cameron and also have a very special highlight this year by visiting Dunnotar Castle. We hope you will be blessed of God, renew fellowship with old friends and make many more new friends on our trip. “Princes have persecuted me without a cause: but my heart standeth in awe of thy word” Ps 119 v161 1 Remembering Heroes of the Faith Inside This Booklet It is good to remember heroes of the faith in fact it is very biblical indeed. Paul in his letter to the He- Pg 3 This Years Trip brews Chapter 11 remembers some of the Old Tes- tament Heroes of the faith and the results of their Pg 4 Richard Cameron faith. From Abel's more excellent sacrifice to Jo- seph having faith that his bones should return with Israel to the promised land and through to Samuel Pg 5 Monument at Cupar and the prophets. 19 get a mention plus the proph- ets. Verse 33 gives the results of their faith for Pg 5 David Hackston through faith they “ subdued kingdoms, wrought righteousness, obtained promises, stopped the mouth of lions.” Pg 8 The Sanquhar Declaration In our visits to Scotland in our first 11 years we re- membered many of the Covenanters who were mar- Pg 10 Dunnotar Castle and the tyred but who because of their faith eventually saw Imprisoned Covenanters the freedom to worship and give King Jesus his rightful place at the head of His church after the 50 Pg 11 Dunnotar Church years struggle from the National Covenant in 1638 to the Glorious Revolution in 1688.
  • English Perceptions of the Scots During the Regal Union by Sarah

    English Perceptions of the Scots During the Regal Union by Sarah

    Talking Scot: English Perceptions of the Scots During the Regal Union By Sarah Katerina Waurechen A thesis submitted to the Department of History in conformity with the requirements for the degree of Doctor of Philosophy Queen‟s University Kingston, Ontario, Canada April 2011 © Sarah Waurechen 2011 Abstract From 1603 until 1707, England and Scotland were joined by what scholars have described as the regal union. A dynastic accident that came into being when James VI of Scotland inherited the English throne as well, it forced the two kingdoms to share a single monarch without creating a unified legal system, religious hierarchy, political structure or British culture. This dissertation re-evaluates the resultant Anglo-Scottish relationship by examining what English people actually said about the Scots and Scotland during moments when this union was strained. Specifically, it explores discourses about the Scots that circulated immediately after the regal union, and those which appeared during the Bishops‟ Wars (1638-40), the Cromwellian Union (1651-59), the Popish Plot and Exclusion Crisis (1679-81), and the parliamentary union of 1707 that renegotiated the terms of engagement. By doing so, it challenges widespread assumptions that an uncomplicated xenophobia dominated English approaches to the Scots, and illuminates the existence of a more nuanced Anglo-Scottish dynamic that still informs British politics today. The Scots were too similar to be Other, and too different to be wholly Same – their “familiar alterity” creating difficulties for the English. At the start of the regal union, the notion of what constituted a Scot was malleable and utilitarian, which encouraged the English to reject their partnership in the creation of a new British kingdom.
  • For Christ's Crown and Covenant an Introduction to the Scottish

    For Christ's Crown and Covenant an Introduction to the Scottish

    For Christ’s Crown And Covenant An Introduction to the Scottish Covenanters For Senior School Students Sovereign Grace Union 43 Warwick Road Rayleigh Essex SS6 8PQ Preface In the Preface to his monumental work of 1908 on the Covenanters between the Reformation of 1560 and the Bloodless Revolution of 1689, James King Hewison seeks to present “an absolutely impartial account of the Covenanters” in view of their gross misrepresentation by such writers as Sir Walter Scott. Brought up “among a peasantry whose ancestors fought and fell for the Covenant,” he felt under deep obligation to prove from “their religious and secular bonds and leagues” that they were neither “a rigid sect in the Christian Church” nor “a restless, rebellious political party.” During his researches, King Hewison discovered that the traditions passed from generation to generation beside many a cottage fireside were substantially corroborated by the records he consulted in various libraries. Today, students of history are taught little or nothing about these God-fearing men, women and children who “loved not their lives to the death” for the sake of ‘Christ’s crown and covenant.’ In this brief study, I hope to remind our generation who these faithful servants of Christ were, what they stood and suffered for, and why we need to restore their principles and life-style to our nation. My prayerful desire in so doing is that their God and ours would mercifully fulfil the desire of the psalmist: ‘Turn us again, O Lord our God, And upon us vouchsafe To make Thy countenance to shine, And so we shall be safe.’ (Psalm 80.3.
  • The Blue Flag

    The Blue Flag

    'f -i*^^!!^^ K mm sec //1 1,119 Kerr, Robert PoUok, 1850-1923. Blue flag; or. The Covenanters who contei for "Christ's crown and covenant". THE COVENANTER. THE BLUE FLAG OR THE COVENANTERS WHO CONTENDED FOR "CHRIST'S CROWN AND COVENANT" "By ROBERT POLLOK KERR, D. D. Author of 'Tresbyterianism for the People," '"Voice of God in History," "Land of Holy Light," "People's History of Presbyterianism," '^Wiil the World Outgrow Christianity?" and "Hymns of the Ages" RICHMOND, VIRGINIA J^rrsltytrnait (Hummittfr nf J^ubliratimi 1905 r' ^ ^ i ^ L Copyright BY R. E. MAGILL, Secretary of Publication, IQ05. I As Printed by A^HITTF-T ^ ShEPI'ERSON, .'' Va. '.. RiCHMOMJ, ^ 1 DEDICATED TO niM09 Ikatbarinc Ibeatb 1ba\x)e9, IV/io conceived and carried out the idea of organizing the Presbyterian hoys of the United States in companies of '^Covena7iters" to ivork for Christ and his Church, infusing tnto them the spirit of those splendid heroes, of whose toils and sufferings for liberty and truth this book is a history ; AND TO THE Covenanter dompanies: May they Iceep the Old Flag flying, and be faithful soldiers of Christ and his Church. The Author. PREFACE. In the enjoyment of present blessings we are apt to be oblivious to the history of the past, and it is easy to let slip the great principles by which our privileges were won. The w^orld w^ould be very different from what it is to-day if, in the years long gone, there had not been men and women willing to die for the purity of Christ's church and its freedom from the control of national rulers.

  • 127179803.23.Pdf

    Nliiiiiiiind *6000432182* mi 2m 2-i^5- 5CS.5Ht)5. 15 L+vimki SCOTTISH HISTORY SOCIETY FIFTH SERIES VOLUME 15 Protestant Piety In Early-Modern Scotland Protestant Piety In Early-Modern Scotland Letters, Lives and Covenants, 1650-1712 edited by David George Mullan EDINBURGH Printed for the Scottish History Society Scottish History Society 2008 The date of 2001 on the spine refers to the nominal year in the Society’s annual series of publications. British Library Cataloguing-in-Publication Data: A catalogue record for this book is available from the British Library. The editor of this volume gratefully acknowledges the financial contribution towards its publication by the Social Sciences and Humanities Research Council of Canada, through a standard research grant made to him in 2002. ISBN 0-906245-24-9 Printed in Great Britain J | V CONTENTS Preface vi Abbreviations ix Introduction 1 Archibald Johnston of Wariston, ‘Diary’, 31 6 January 1650-23 March 1650 John Baird, ‘Anent Personal Covenanting’, 1677 47 Personal Covenants 71 James Nasmyth, i 688 Sir John Clerk of Penicuik, 1692 William Gordon, 1699 John Welwood, ‘Letters’, 1675-1677 78 Gabriel Semple, ‘Life’, c.1685 140 Quintin Dick, ‘A Brief Account’, c.1688 167 Adam Blackadder, ‘A True Narration’, c.1703 197 Henry Duncan, ‘The Most Memorable Passages’, c.1710 213 John Bell, ‘The Most Memorable Passages’, 1706 281 James Murray, ‘Diary’, c.1698 288 Index 307 PREFACE In my current interest with religious autobiography in general, and the early-modern Scottish variety in particular, I am conscious of standing in an editorial tradition which has witnessed notable contributions from former generations of students who have seen through the press such works as the narratives of Alexander Brodie of Brodie and James Nimmo and Marion Veitch.