II. The Cameronians.
James Dodson
DURING the reign of Charles the Second, the Presbyterians in Scotland became divided into two parties. They were both opposed to the Church of England, and with equal bitterness opposed to one another. The Resolutionists or Broadchurch party were willing to treat with the King if he would allow the Kirk of Scotland to enjoy her freedom and privileges in Church Courts as ratified by the laws of the land. The Protesters, on the other hand, not only abjured the King because he had set aside the Solemn League and Covenant, but claimed to themselves a large dominion of spiritual power with which no civil authority could interfere. At the Revolution Settlement these two bodies for the most part became one, and formed what is now known as the Kirk of Scotland. A considerable number of Protesters, however, refused to join her communion, and would admit of no settlement that did not embody the Solemn League and Covenant.
In reference to Christian doctrine they did not differ to any material extent from the Church of Scotland. They held to the teaching of the Westminster Confession of Faith, and also to the Presbyterian form of Church Government. They also maintained the principle of a State Church. But at the time of the Revolution Settlement they did not think that the freedom and liberty of the Church were sufficiently provided for, and on this account they took up a separate position, which they still maintain. It is clear that a body of Christians, whose creed in no way differs from the recognized standards of the Church of the
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land, except in a matter of church polity, must have recourse to some special means of vindicating their attitude and keeping themselves in evidence. Accordingly, we find them publishing, from time to time, various protests, declarations, and testimonies, setting forth the national sins and defections of the times, and many a polished shaft was hurled at the head of Popery and Prelacy, while the Church of Scotland came in for a good deal of wholesome criticism.
They were also called Covenanters, because of their adherence to the Solemn League and Covenant. They held covenanting to be a moral duty, based on the moral law, commanded in Scripture, and exemplified in the history of the Church. They renewed the Covenant from time to time to preserve their own fidelity, and as a testimony for the work of reformation. Large multitudes, simultaneously, and with the utmost formality and solemnity, took an oath to maintain and promote the ends of these covenants.
After the battle of Bothwell Bridge they separated themselves, under the ministry of Richard Cameron and Donald Cargill, from their brethren who had accepted the benefit of the Indulgence, and in return the latter nicknamed them Cameronians.
About this time they were frequently called “Society-men,” but after Cameron, who fell at Airdsmoss in 1680, the name of Cameronians became fixed and was continually applied to them. At his death he obtained the martyr’s crown, transmitted his name to them as a religious sect, and also to a regiment in the British army. The following year Donald Cargill fell into the hands of the Government. He was apprehended at Covington Mill, taken through Lanark in great haste to Glasgow, brought to Edinburgh and executed. The day after Cargill’s execution “The Test
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Act” was passed. It was applied to all suspected persons, and demanded an acknowledgment of the King’s supremacy in all matters, ecclesiastic as well as civil, and a renunciation of the Covenants and the Presbyterian establishment. “For many years,” says Wodrow, “it became a handle for persecuting, even to the death, great numbers, and some of them of considerable rank; and oppressing multitudes of noblemen, gentlemen, and others who could not comply with it.”
After the death of Cameron and Cargill, the Society people continued to meet for prayer and conference, but without any other ordinances, as they were now left without a duly qualified person to administer the sacraments among them. The “Test Act” was hard upon them. Indeed, its professed object was to clear the land of all Papists and rebellious fanatics, and the latter term was continually applied to them. They formed themselves into corresponding societies from about the year 1680. They resolved to have a general meeting of their societies to consider what ought to be done. The circumstances of the time had led to a most complete organization. They had “correspondencies,” as these local associations were called, in Fife, Teviotdale, Nithsdale, Annandale, Galloway, Ayrshire, and Clydesdale. At these subordinate centres, arrangements were made for a general meeting and time and place fixed. How many were present is not stated, but on the 15th December, 1681, the Cameronians met for the first time as a representative body at Logan House, in the parish of Lesmahagow. The chief purpose of the meeting was to draw up a public testimony against this “Test Act,” so lately passed, and to make arrangements for future correspondence among themselves. They drew up a declaration to be published at Lanark, and
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also resolved to have four general meetings in the year, all the societies throughout the land being entitled to send delegates. It was agreed, likewise, to establish a general correspondence by running a circular letter of news through the whole societies every fortnight, or, at least, once a month. Another matter which came under consideration was a resolution to put themselves, if possible, in touch with foreign Reformed Churches. After appointing several days for fasting and prayer to be observed by their brethren, the next meeting was fixed for the 15th of March at Priesthill.
From this time the General Meetings conducted all important affairs belonging to the societies. They claimed no ecclesiastical power, nor exercised any church discipline, but in order to protect themselves they had to take steps to exclude from their meeting such as came without authority. One chief duty which devolved upon them was to endeavour to obtain a faithful ministry. Through their influence the Church of Holland ordained the Rev. James Renwick, who was the last to suffer death in Scotland on account of religion. On the death of Mr Renwick they were again left without an ordained minister. Mr Alexander Shields, who had been licensed by the Presbyterian ministers in England, having previously joined himself to their number, continued to preach among them as opportunity offered. Mr Thomas Linning, who had been maintained by the Societies at his studies abroad, about this time returned home, with testimonials of his ordination by the “classes” at Embden. Another of their students, Mr William Boyd, now also returned from Holland, having received ordination from the Church in that country.
In the month of March, 1689, these three ministers renewed the Covenants at Borland Hill, in the parish of
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Lesmahagow. The attendance was very large, the people having come from many distant places. Owing to the arrival of the Prince of Orange and the consequent flight of James VII., they could now meet without fear of molestation. On Saturday, 2nd March, Mr Shields began by preaching in the Kirk of Lesmahagow, but as it could not contain the congregation, they came out to a place not far from Milton, where a tent was set up. Here he preached from the words of Deuteronomy xxix. 25:—“Then men shall say, because they have forsaken the covenant of the Lord God of their fathers, which He made with them when He brought them forth out of the land of Egypt.” In his discourse, he went over the breaches of the covenant, and pointed out to the people several of the steps of defection this land was guilty of, and continued the acknowledgment of sin until the darkness came down upon them. The following day the people met at Borland Hill, about two miles from the kirk, when two sermons were preached, one by Mr Boyd and another by Mr Linning. When Mr Linning concluded his sermon, he read out the names of several people who wished to make public confession of defection and scandals of which they were guilty, such as hearing the curates, paying the cess, and taking the oath. As he named them they stood up, one by one, and were openly rebuked by him. Others, whose names were not given in, followed their example, and made confession.
After an acknowledgment of sin and an engagement to duty, the Covenants were brought forward, both National and Solemn League. These were written at full length, with only a slight alteration, that is, where the name of the king occurred civil magistrate was used instead. After warning all against holding up their hand, unless they had made a conscience mourning before God for their defections,
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he administered the oath, which many at the meeting took with uplifted hands and tears running down their cheeks. Mr Shields again preached in the Kirk of Lesmahagow in the evening.
Between the time of James’ flight and the assumption of royal authority by William, Prince of Orange, the country was in a very disturbed state. The Convention of Estates had met in Edinburgh on the 14th of March, 1689; and on the 4th of April they passed a vote declaring that King James had forfeited his right to the crown, and that the throne had thus become vacant. Claverhouse, now Viscount Dundee, was present in the Convention when this vote was passed. Soon after he abruptly left the meeting, and went out at the West Port at the head of his troopers, on his way to the North to raise an army among the clans, to support the cause of his royal master King James. Sir Walter Scott fixes the scene in the following lines:—
To the Lords of Convention ’twas Claverhouse spoke—
Ere the King’s crown go down there are crowns to be broke;
Then each cavalier that loves honour and me
Let him follow the bonnets o’ Bonnie Dundee.
Scotland was now threatened with an invasion from Ireland, besides the danger arising from Claverhouse in the North. In these circumstances, the Estates resolved upon making an effort to raise an army for defence of the country should necessity arise. The Laird of Blackwood had offered to form a regiment out of the Western shires. The offer was accepted, and commission granted to do so. Several members of the Society people were staying in Edinburgh at the time, and on hearing of this proposal called a General Meeting to be held at Douglas to take this into further consideration. This meeting led to the formation of the Cameronian Regiment.