This article is about the supporters of the 1638 Scottish National Covenant. For the 1949 petition for Scottish home rule, see Scottish Covenant. For the British tank, see Covenanter tank.
A Covenanter flag
Covenanters[a] were members of a 17th-century Scottish religious and political movement, who supported a PresbyterianChurch of Scotland and the primacy of its leaders in religious affairs. It originated in disputes with James VI and his son Charles I over church organisation and doctrine, but expanded into political conflict over the limits of royal authority.
Following the 1660 Stuart Restoration, the Parliament of Scotland passed laws reversing reforms enacted since 1639. Bishops were restored to the Kirk, while ministers and other officeholders were obliged to take the Oath of Abjuration rejecting the 1638 Covenant. As a result, many Covenanters opposed the new regime, leading to a series of plots and armed rebellions. After the 1688 Glorious Revolution in Scotland, the Church of Scotland was re-established as a wholly Presbyterian structure and most Covenanters readmitted. Dissident minorities persisted in Scotland, Ireland, and North America, which continue today as the Reformed Presbyterian Global Alliance.
The Confession was adopted by James VI, and re-affirmed first in 1590, then in 1596. However, James argued that as king, he was also head of the church, governing through bishops appointed by himself. [2][b] When James became king of England in 1603, he saw a unified Church of England and Scotland as the first step in creating a centralised, unionist state.[5] Although both churches shared much of the same doctrine, even Scottish bishops rejected many Church of England practices as little better than Catholic.[6]
By 1630, Catholicism was largely confined to the aristocracy and remote, Gaelic-speaking areas of the Highlands and Islands but opposition to it remained widespread in Scotland.[7] Many Scots fought in the Thirty Years' War, one of the most destructive religious conflicts in European history, while there were close economic and cultural with the Protestant Dutch Republic, then fighting for independence from Catholic Spain. Lastly, the majority of kirk ministers had been educated in French Calvinist universities, most of which were suppressed in the Huguenot rebellions of the 1620s.[8]
1637 riots over the Book of Common Prayer; some modern historians argue these were not spontaneous, but pre-planned
These links, combined with a general perception that Protestant Europe was under attack, meant heightened sensitivity around religious practice. In 1636, Charles I replaced the existing Scottish Book of Discipline with a new Book of Canons, and excommunicated anyone who denied Royal supremacy in church matters.[9] When a revised Book of Common Prayer was introduced in 1637, it caused anger and widespread rioting across Scotland, perhaps the most famous sparked when Jenny Geddes threw a stool at the minister in St Giles Cathedral.[10] More recently, historians like Mark Kishlansky have argued she was part of a series of carefully planned and co-ordinated acts of protest, the origin being as much political as it was religious.[11]
Supervised by Archibald Johnston and Alexander Henderson, in February 1638 representatives from all sections of Scottish society agreed to a National Covenant, pledging resistance to liturgical "innovations". Covenanters believed they were preserving a divinely ordained form of religion which Charles was seeking to alter, although debate as to what exactly that meant persisted until finally settled in 1690.[12] While the National Covenant said nothing about bishops, they were expelled from the kirk when the General Assembly of the Church of Scotland met in Glasgow in December 1638.[13]
Support for the Covenant was widespread except in Aberdeenshire and Banff, centre of Episcopalian resistance for the next 60 years.[14]The Marquess of Argyll and six other members of the Scottish Privy Council had backed the Covenant;[15] Charles tried to impose his authority in the 1639 and 1640 Bishop's Wars, with his defeat leaving the Covenanters in control of Scotland.[16] When the First English Civil War began in 1642, the Scots remained neutral at first but sent troops to Ulster to support their co-religionists in the Irish Rebellion; the bitterness of this conflict radicalised views in Scotland and Ireland.[17]
Since Calvinists believed a "well-ordered" monarchy was part of God's plan, the Covenanters committed to "defend the king's person and authority with our goods, bodies, and lives". The idea of government without a king was inconceivable.[18] This view was generally shared by English Parliamentarians, who wanted to control Charles, not remove him, but both they and their Royalist opponents were further divided over religious doctrine. In Scotland, near unanimous agreement on doctrine meant differences centred on who held ultimate authority in clerical affairs. Royalists tended to be "traditionalist" in religion and politics but there were various factors, including nationalist allegiance to the Kirk. Individual motives were very complex, and many fought on both sides, including Montrose, a Covenanter general in 1639 and 1640 who nearly restored Royalist rule in Scotland in 1645.[19]
The Covenanter faction led by Argyll saw religious union with England as the best way to preserve a Presbyterian Kirk and in October 1643, the Solemn League and Covenant agreed a Presbyterian Union in return for Scottish military support.[20] Royalists and moderates in both Scotland and England opposed this on nationalist grounds, while religious Independents like Oliver Cromwell claimed he would fight, rather than agree to it.[21]
The Covenanters and their English Presbyterian allies gradually came to see the Independents who dominated the New Model Army as a bigger threat than the Royalists and when Charles surrendered in 1646, they began negotiations to restore him to the English throne. In December 1647, Charles agreed to impose Presbyterianism in England for three years and suppress the Independents but his refusal to take the Covenant himself split the Covenanters into Engagers and Kirk Party fundamentalists or Whiggamores. Defeat in the Second English Civil War resulted in the execution of Charles in January 1649 and the Kirk Party taking control of the General Assembly.[22]
After defeat in 1651, the Covenanters split into two factions. Over two-thirds of the ministry supported the Resolution of December 1650 re-admitting Royalists and Engagers and were known as "Resolutioners". "Protestors" were largely former Kirk Party fundamentalists or Whiggamores who blamed defeat on compromise with "malignants". Differences between the two were both religious and political, including church government, religious toleration and the role of law in a godly society.[25]
Following the events of 1648–51, Cromwell decided the only way forward was to eliminate the power of the Scottish landed elite and the Kirk. The Terms of Incorporation published on 12 February 1652 made a new Council of Scotland responsible for regulating church affairs and allowed freedom of worship for all Protestant sects. Since Presbyterianism was no longer the state religion, kirk sessions and synods functioned as before but its edicts were not enforced by civil penalties.[26]
Covenanters were hostile to sects like the Congregationalists and Quakers because they advocated separation of church and state. Apart from a small number of Protestors known as Separatists, the vast majority refused to accept these changes, and Scotland was incorporated into the Commonwealth without further consultation on 21 April 1652.[27]
Contests for control of individual presbyteries made the split increasingly bitter and in July 1653 each faction held its own General Assembly in Edinburgh. Robert Lilburne, English military commander in Scotland, used the excuse of Resolutioner church services praying for the success of Glencairn's rising to dissolve both sessions. The Assembly would not formally reconvene until 1690, the Resolutioner majority instead meeting in informal "Consultations" and Protestors holding field assemblies or conventicles outside Resolutioner-controlled kirk structures.[28]
When the Protectorate was established in 1654, Lord Broghill, head of the Council of State for Scotland summarised his dilemma; "the Resolutioners love Charles Stuart and hate us, while the Protesters love neither him nor us."[29] Neither side was willing to co-operate with the Protectorate except in Glasgow, where Protestors led by Patrick Gillespie used the authorities in their contest with local Resolutioners.[30]
Since the Resolutioners controlled 750 of 900 parishes, Broghill recognised they could not be ignored; his policy was to isolate the "extreme" elements of both factions, hoping to create a new, moderate majority.[31] He therefore encouraged internal divisions within the Kirk, including appointing Gillespie Principal of the University of Glasgow, against the wishes of the James Guthrie and Warriston-led Protestor majority. The Protectorate authorities effectively became arbitrators between the factions, each of whom appointed representatives to argue their case in London; the repercussions affected the Kirk for decades to come.[32]
In 1662, the Kirk was restored as the national church, independent sects banned and all office-holders required to renounce the 1638 Covenant; about a third, or around 270 in total, refused to do so and lost their positions as a result.[33] Most occurred in the south-west of Scotland, an area particularly strong in its Covenanting sympathies; the practice of holding conventicles outside the formal structure continued, often attracting thousands of worshippers.[34]
The government alternated between persecution and toleration; in 1663, it declared dissenting ministers "seditious persons" and imposed heavy fines on those who failed to attend the parish churches of the "King's curates". In 1666, a group of men from Galloway captured the local military commander, marched on Edinburgh and were defeated at the Battle of Rullion Green. Around 50 prisoners were taken, while a number of others were arrested; 33 were executed and the rest transported to Barbados.[35]
The Rising led to the replacement of the Duke of Rothes as King's Commissioner by John Maitland, 1st Duke of Lauderdale who followed a more conciliatory policy. Letters of Indulgence were issued in 1669, 1672 and 1679, allowing evicted ministers to return to their parishes, if they agreed to avoid politics. A number returned but over 150 refused the offer, while many Episcopalians were alienated by the compromise.[36]
The outcome was a return to persecution; preaching at a conventicle was made punishable by death, while attendance attracted severe sanctions. In 1674, heritors and masters were made responsible for the "good behaviour" of their tenants and servants; from 1677, this meant posting bonds for those living on their land. In 1678, 3,000 Lowland militia and 6,000 Highlanders, known as the "Highland Host", were billeted in the Covenanting shires, especially those in the South-West, as a form of punishment.[37]
1679 rebellion and the Killing Time
Covenanters in a Glen by Alexander Carse; an illegal field assembly or Conventicle
The assassination of Archbishop Sharp by Covenanter radicals in May 1679 led to a revolt that ended at the Battle of Bothwell Bridge in June. Although battlefield casualties were relatively few, over 1,200 prisoners were sentenced to transportation, the chief prosecutor being Lord Advocate Rosehaugh.[38] Claims of undocumented, indiscriminate killing in the aftermath of the battle have also been made.[39]
Defeat split the movement into moderates and extremists, the latter headed by Donald Cargill and Richard Cameron who issued the Sanquhar Declaration in June 1680. While Covenanters previously claimed to object only to state religious policy, this renounced any allegiance to either Charles, or his Catholic brother James. Adherents were known as Cameronians, and although a relatively small minority, the deaths of Cameron, his brother and Cargill gained them considerable sympathy.[40]
The 1681 Scottish Succession and Test Acts made obedience to the monarch a legal obligation, "regardless of religion", but in return confirmed the primacy of the Kirk "as currently constituted". This excluded the Covenanters, who wanted to restore it to the structure prevailing in 1640.[41] A number of government figures, including James Dalrymple, chief legal officer, and Archibald Campbell, 9th Earl of Argyll, objected to inconsistencies in the Act and refused to swear.[c] Argyll was convicted of treason and sentenced to death, although he and Dalrymple escaped to the Dutch Republic.[43]
The Cameronians were now organised more formally as the United Societies; estimates of their numbers vary from 6,000 to 7,000, mostly concentrated in Argyllshire.[44] Led by James Renwick, in 1684 copies of an Apologetical Declaration were posted in different locations, effectively declaring war on government officers. This led to the period known in Protestant historiography as "the Killing Time"; the Scottish Privy Council authorised the extrajudicial execution of any Covenanters caught in arms, policies carried out by troops under John Graham, 1st Viscount Dundee.[45] At the same time, Lord Rosehaugh adopted the French practice of same day trial and execution for militants who refused to swear oaths of loyalty to the king.[46]
Despite his Catholicism, James VII became king in April 1685 with widespread support, largely due to fears of civil war if he were bypassed, and opposition to re-opening past divisions within the Kirk.[47] These factors contributed to the rapid defeat of Argyll's Rising in June 1685; in a bid to widen its appeal, his manifesto omitted any mention of the 1638 Covenant. Renwick and his followers refused to support it as a result.[48]
The Glorious Revolution and the 1690 settlement
A major factor in the defeat of Argyll's Rising was the desire for stability within the Kirk. By issuing Letters of Indulgence to dissident Presbyterians in 1687, James now threatened to re-open this debate and undermine his own Episcopalian base. At the same time, he excluded the Society People, and created another Covenanter martyr with the execution of Renwick in February 1688.[49]
The "Burning Bush" emblem of the Church of Scotland, bearing the motto "Yet it was not consumed"
In June 1688, two events turned dissent into a crisis: the birth of James Francis Edward on 10 June created a Catholic heir, excluding James' Protestant daughter Mary and her husband William of Orange. Prosecuting the Seven Bishops seemed to go beyond tolerance for Catholicism and into an assault on the Episcopalian establishment; their acquittal on 30 June destroyed James' political authority.[50]Representatives from the English political class invited William to assume the English throne; when he landed in Brixham on 5 November, James' army deserted him and he left for France on 23 December.[51]
The Scottish Convention elected in March to determine settlement of the Scottish throne was dominated by Covenanter sympathisers. On 4 April, it passed the Claim of Right and the "Articles of Grievances", which held James forfeited the Crown by his actions; on 11 May, William and Mary became co-monarchs of Scotland. Although William wanted to retain bishops, the role played by Covenanters during the Jacobite rising of 1689, including the Cameronians' defence of Dunkeld in August, meant their views prevailed in the political settlement that followed. The General Assembly met in November 1690 for the first time since 1654; even before it convened, over 200 Episcopalian ministers had been removed from their livings.[52]
The Assembly once again eliminated episcopacy and created two commissions for the south and north of the Tay, which over the next 25 years removed almost two-thirds of all ministers.[53] To offset this, nearly one hundred clergy returned to the Kirk in the 1693 and 1695 Acts of Indulgence, while others were protected by the local gentry and retained their positions until death by natural causes.[54]
Covenanter graves and memorials from the "Killing Time" became important in perpetuating a political message, initially by the small minority of the United Societies who remained outside the Kirk. In 1701, their Assembly undertook to recover or mark the graves of the dead; many were to be found in remote places, as the government of the time deliberately sought to avoid creating places of pilgrimage.[57]
Old Mortality, an 1816 novel by Sir Walter Scott, features a character who spends his time travelling around Scotland, renewing inscriptions on Covenanter graves. In 1966, the Scottish Covenanter Memorial Association was established, which maintains these monuments throughout Scotland. One of the most famous is that erected at Greyfriars Kirkyard in 1707, commemorating 18,000 martyrs killed from 1661 to 1680.[58]
In 1721 and 1722, Robert Wodrow published The History of the Sufferings of the Church of Scotland from the Restoration to the Revolution, detailing the persecution of the Covenanter movement from 1660 to 1690. This work would be brought forward again when elements in the Church of Scotland felt it to be suffering state interference, as at the Disruption of 1843.[59]
Covenanters in North America
Throughout the 17th century, Covenanter congregations were established in Ireland, primarily in Ulster; for a variety of reasons, many subsequently migrated to North America. In 1717, William Tennent moved with his family to Philadelphia, where he later founded Log College, the first Presbyterian seminary in North America.[60]
↑ James summarised this as "No bishops, no King"; the alternative view was best expressed by Andrew Melville as "Thair is twa Kings and twa Kingdomes in Scotland... Chryst Jesus the King and this Kingdome the Kirk, whose subject King James the Saxt is";[3] the Kirk was subject only to God, and its members, including James, ruled by presbyteries, consisting of ministers and elders.[4]
↑ Poorly written, it seemed to require office holders to confirm both Jesus and the reigning monarch were head of the kirk.[42]
Related Research Articles
The Battle of Newburn, also known as the Battle of Newburn Ford, took place on 28 August 1640, during the Second Bishops' War. It was fought at Newburn, just outside Newcastle, where a ford crossed the River Tyne. A Scottish Covenanter army of 20,000 under Alexander Leslie defeated an English force of 5,000, led by Lord Conway.
Richard Cameron was a leader of the militant Presbyterians, known as Covenanters, who resisted attempts by the Stuart monarchs to control the affairs of the Church of Scotland, acting through bishops. While attempting to revive the flagging fortunes of the Covenanting cause in 1680, he was tracked down by the authorities and killed in a clash of arms at Airds Moss in Ayrshire. His followers took his name as the Cameronians and ultimately formed the nucleus of the later Scottish regiment of the same name, the Cameronians. The regiment was disbanded in 1968.
James Sharp, or Sharpe, was a minister in the Church of Scotland, or kirk, who served as Archbishop of St Andrews from 1661 to 1679. His support for Episcopalianism, or governance by bishops, brought him into conflict with elements of the kirk who advocated Presbyterianism. Twice the victim of assassination attempts, the second cost him his life.
The Treaty of Ripon was a truce between Charles I, King of England, and the Covenanters, a Scottish political movement, which brought a cessation of hostilities to the Second Bishops' War.
Between 1639 and 1652, Scotland was involved in the Wars of the Three Kingdoms, a series of conflicts which included the Bishops' Wars, the Irish Rebellion of 1641, the English Civil War, the Irish Confederate Wars and finally the conquest of Ireland and the subjugation of Scotland by the English New Model Army.
The Engagers were a faction of the Scottish Covenanters, who made "The Engagement" with King Charles I in December 1647 while he was imprisoned in Carisbrooke Castle by the English Parliamentarians after his defeat in the First Civil War.
The Treaty of Breda (1650) was signed on 1 May 1650 between Charles II, exiled king of England, Scotland and Ireland, and the Scottish Covenanter government. Under its terms, they agreed to install Charles II as King of Scotland and Britain, while Charles undertook to establish a Presbyterian Church of England, and guarantee the rights of the Church of Scotland.
Andrew Cant (1584–1663) was a Presbyterian minister and leader of the Scottish Covenanters. About 1623 the people of Edinburgh called him to be their minister, but he was rejected by James I. Ten years later he was minister of Pitsligo in Aberdeenshire, a charge which he left in 1638 for that of Newbattle in Midlothian. In July of that year he went with other commissioners to Aberdeen in the vain attempt to induce the university and the presbytery of that city to subscribe the National Covenant, and in the following November sat in the general assembly at Glasgow which abolished episcopacy in Scotland. In 1638 Cant was minister of Pitsligo in Aberdeenshire. In 1640 he was chaplain to the Scottish army and then settled as minister in Aberdeen. Though a staunch Covenanter, he was a zealous Royalist, preaching before Charles I in Edinburgh, and stoutly advocating the restoration of the monarchy in the time of the Commonwealth. Cant's frequent and bitter verbal attacks on various members of his congregation led in 1661 to complaints laid before the magistrates, in consequence of which he resigned his charge.
The Killing Time was a period of conflict in Scottish history between the Presbyterian Covenanter movement, based largely in the southwest of the country, and the government forces of Kings Charles II and James VII. The period, roughly from 1679 to the Glorious Revolution of 1688, was subsequently called The Killing Time by Robert Wodrow in his The History of the Sufferings of the Church of Scotland from the Restoration to the Revolution, published in 1721–22. It is an important episode in the martyrology of the Church of Scotland.
Margaret Wilson was a young Scottish Covenanter from Wigtown in Scotland who was executed by drowning for refusing to swear an oath declaring James VII of Scotland as head of the church. She died along with Margaret McLachlan. The two Margarets were known as the Wigtown Martyrs. Wilson became the more famous of the two because of her youth. As a teenager, her faith unto death became celebrated as part of the martyrology of Presbyterian churches.
The Battle of Rullion Green took place on 28 November 1666, near the Pentland Hills, in Midlothian, Scotland. It was the only significant battle of the Pentland Rising, a brief revolt by Covenanter dissidents against the Scottish government.
The history of Christianity in Scotland includes all aspects of the Christianity in the region that is now Scotland from its introduction up to the present day. Christianity was first introduced to what is now southern Scotland during the Roman occupation of Britain, and is often said to have been spread by missionaries from Ireland in the fifth century and is much associated with St Ninian, St Kentigern and St Columba, though “they first appear in places where churches had already been established”. The Christianity that developed in Ireland and Scotland differed from that led by Rome, particularly over the method of calculating Easter, and the form of tonsure until the Celtic church accepted Roman practices in the mid-seventh century.
The Bishops' Wars were two separate conflicts fought in 1639 and 1640 between Scotland and England, with Scottish Royalists allied to England. They were the first of the Wars of the Three Kingdoms, which also include the First and Second English Civil Wars, the Irish Confederate Wars, and the 1650 to 1652 Anglo-Scottish War.
The Restoration was the return of the monarchy to Scotland in 1660 after the period of the Commonwealth, and the subsequent three decades of Scottish history until the Revolution and Convention of Estates of 1689. It was part of a wider Restoration in the British Isles that included the return of the Stuart dynasty to the thrones of England and Ireland in the person of Charles II.
The Glorious Revolution in Scotland refers to the Scottish element of the 1688 Glorious Revolution, in which James VII was replaced by his daughter Mary II and her husband William III as joint monarchs of Scotland, England and Ireland. Prior to 1707, Scotland and England shared a common monarch but were separate legal entities, so decisions in one did not bind the other. In both countries, the Revolution confirmed the primacy of Parliament over the Crown, while the Church of Scotland was re-established as a Presbyterian rather than Episcopalian polity.
Scotland under the Commonwealth is the history of the Kingdom of Scotland between the declaration that the kingdom was part of the Commonwealth of England in February 1652, and the Restoration of the monarchy with Scotland regaining its position as an independent kingdom, in June 1660.
Scottish religion in the seventeenth century includes all forms of religious organisation and belief in the Kingdom of Scotland in the seventeenth century. The 16th century Reformation created a Church of Scotland, popularly known as the kirk, predominantly Calvinist in doctrine and Presbyterian in structure, to which James VI added a layer of bishops in 1584.
Scottish religion in the eighteenth century includes all forms of religious organisation and belief in Scotland in the eighteenth century. This period saw the beginnings of a fragmentation of the Church of Scotland that had been created in the Reformation and established on a fully Presbyterian basis after the Glorious Revolution. These fractures were prompted by issues of government and patronage, but reflected a wider division between the Evangelicals and the Moderate Party. The legal right of lay patrons to present clergymen of their choice to local ecclesiastical livings led to minor schisms from the church. The first in 1733, known as the First Secession and headed by figures including Ebenezer Erskine, led to the creation of a series of secessionist churches. The second in 1761 led to the foundation of the independent Relief Church.
Argyll's Rising, also known as Argyll's Rebellion, was an attempt in June 1685 to overthrow James II and VII. Led by Archibald Campbell, 9th Earl of Argyll, the rising was intended to tie down Royal forces in Scotland while a simultaneous rebellion under James Scott, 1st Duke of Monmouth began in England. Both rebellions were backed by dissident Protestants opposed to the accession of the Roman Catholic James to the throne.
The Battle of the Brig of Dee took place on 18–19 June 1639 at the Bridge of Dee in Scotland, and was the only serious military action of the First Bishops' War. It featured a Royalist force under James Gordon, 2nd Viscount Aboyne, opposed by Covenanters led by James Graham, 5th Earl of Montrose, and resulted in a Covenanter victory.
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