The Story of the Scottish Covenants in Outline

by David Hay Fleming

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.

Supposed Band of 1556

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.

Band of 1557

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 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.

Bands of 1559

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.