The Reign of Charles I. in relation
to Religious Matters.—Arch. bishop Laud.—The Reading of the New Service in
Edinburgh. - Framing of the National Covenant.— Army raised by the
Presbyterians.—They take Newcastle.—Charles' visit to Edinburgh in 1641.—The
Government advise Charles how to act.— Declines to agree to Proposals
advanced.—The Solemn League and Covenant.—Nature of the
Covenant.—Montrose.—The Battle of Naseby. —The "King's Cabinet
Opened."—Trial and Execution of Charles I.—Viscount of Dundee.—Conventicles.
—Proclamations issued against them. —Claverhouse proceeds into
Annandale.—His Letters from Moffat.—William Moffat. —His Exploits.
—Curates.—Death of John Hunter.—Dobbs' Linn.—Halbert Dobson and David
Dun.—Their Encounter with Satan.—The Watch Hill.
THE object of this chapter is to show the position of
the Scottish people in their struggles for religious liberty during the
reign of the Stuarts; and more particularly to observe the state and
condition of Moffat, referring briefly to those of its inhabitants who
zealously fought for "Christ's Crown and Covenant," and who died in
endeavouring to free themselves from the oppressor. From the commencement of
the reign of Charles I. the movements of the English caused ecclesiastical
affairs in Scotland to assume a turbulent aspect. Charles determined to make
all religions or forms of worship succumb to and kneel at the feet of his
particular beliefs and style; and was desirous "to render Prelacy paramount
in his northern dominions, and thus complete the fabric begun by his
predecessor." Laud, Archbishop of Canterbury, became Charles' confidential
man in ecclesiastical matters, and had unquestionable power in turning the
will of the King in the direction which would best promote his own wishes
and designs; and by all his actions he showed himself desirous, by means of
certain ceremonies and observances, to bring the people of England back to
the faith of their ancestors.
Charles, anxious to test the strength of his former
operations, ordained that the new service should first be read in Edinburgh,
on the 23rd July, 1637. The Dean of Edinburgh accordingly proceeded to read
the service on the day set apart for the purpose in St. Giles' Kirk, but was
speedily interrupted, and ultimately put down by the profane declamations of
his audience. The service, though much disturbed by the wild shout-jugs of
the assembled multitude, was in reality stopped by the throwing of a. stool
at the Bishop, and those over memorable words being pronounced—" Villain,
dost thou say mass at my lug." This act has been attributed to one Jenny
Geddes, but Wodrow contradicts this, when he says—" it is a constantly
believed tradition that it was a Mrs. Mean, wife to John Mean, merchant in
Edinburgh, who first cast the stool." This then may be termed the foundation
of all subsequent troubles. Four Committees were formed for the purpose of
looking after the religious interests of the people, which were commonly
called the "Four Tables," in whose hands the full authority of the Kingdom
was entrusted. Accordingly the Government first produced a Covenant made up
chiefly of a renunciation of Popery, termed, from its universal influence,
the National Covenant which was signed with Scottish enthusiasm, never
equalled before or since, on the 28th February, 1638. Having gained a slight
victory, they, by the public subscription of the Covenant, set the King and
his Government at defiance. On the 21st November, 1638, they held at Glasgow
a General Assembly of the Church, at which they renounced and determined to
abolish Episcopacy, by legitimate means if possible, and if not, by more
forcible measures; at the same time accusing the Bishops of sundry crimes,
such as, swearing, drunkenness, bribery, perjury, heresy, &c., which
statement was publicly read in all the Scottish Churches.
As was to be expected, the
Presbyterians took arms to enforce the commands issued during the sitting of
the Assembly, raised a sufficiently powerful army, and called as their
advisers, guides, and supporters, the Scottish officers who had gained great
practice and repute in the German wars, making Alexander Leslie their
commander-in-chief. While such movements were being carried on with a high
hand, Charles gathered together, in May, 1639, a large and powerful force,
numbering upwards of 20,000 men, ready and fully equipped for the field,
with a small fleet having upwards of 5,000 landsmen on board, which he
ordered to sail straight for the Firth of Forth, while he led his army
across the Border, intent upon bringing the discontented Presbyterians under
subjection, receiving a great and glorious victory, and confident, by
overcoming them, he would be enabled to re-establish Prelacy in Scotland.
His opponents resisted, however, manfully, and retained their position. On
the 28th August, 1640, they crossed the Tweed, advanced on Tyne, and after a
brief yet smart encounter with the English, hastened to, and ultimately
became the fortunate possessors of Newcastle. The English Puritans, Chambers
informs us, aimed at exactly the same things as the Scottish Covenanters,
and, as was natural, they gave them their cordial sympathy and support. The
Parliament, destined to sit for eleven years, now resumed to consider the
grievances said to have been instituted on account of the accession of
Charles to the English throne. Laud and others were examined and ultimately
imprisoned. Stafford, taken at the same time, was beheaded.
Charles now remained as between two
fires. He was oppressed by the movements of his Government, and annoyed at
the discontent which prevailed in Scotland. He determined to do all in his
power to institute terms of reconciliation with the Scots, and, if accepted,
he knew they might through time become his friends, or as Chambers remarks,
"perhaps to some degree his partisans." In the summer of 1641 he revisited
Edinburgh, for the purpose of carrying into effect those resolutions which
he had formed effectually to maintain peace in the Kingdom. He presided over
a meeting of Estates, "and," says Chambers, "there he sanctioned all the
measures they had themselves taken; and distributed honours and rewards
among the Covenanting leaders." "By this time (1641)," says a writer, "the
King observing that the strength and courage of the Commons rose from their
confederacy with the Scots, whose army in the north was entirely in their
interest, resolved on a journey to Scotland, and to yield them all they
desired, in order, thereby, to disunite if possible the Scots from the
English, and bring them over to himself." Charles was over confident,
however, in securing the affections and support of the Scottish people, and
as a necessary result, upon his return to London he refused to adopt
measures advanced by his Government—measures which were aparently the only
chain of safety to hang by under the circumstances.
His Government said (while
enumerating the errors with which his reign had been filled) that he should
give himself into the charge of Ministers, enabled, from personal abilities
and the power which they possessed, to direct him in all his movements; but
this he peremptorily refused. He seemed desirous of clinging to the
fruitless hope of retaining his position by the ready aid which he might
possibly receive from his "friends," the Scots—a belief which his Government
was anxious by clear and forcible arguments to expel from his mind, and
secure his consent to be led by them into the path which could alone secure
him safety and repose among a discontented people. He evinced consummate
foolhardiness in his refusal of the proposals advanced, and continued in his
own way, gradually procuring for himself universal hatred, which was
destined to end in ignominy and death. We are told that what brought to a
head that hatred which had so long been smouldering in the breast of his
Government, was his foolish attempt, in the month of January, 1642, to
secure the principal and most patriotic members of the Lower House. Charles
raised his standard of independence at :Nottingham, in August 1642.,
proclaiming by such actions that he was willing, yes, even desirous of
testing by the strength of the sword, which form of worship should
ultimately be chosen by the people—whether Presbyterianism or Prelacy should
hold sway in the Kingdom. In the two campaigns which followed the silent yet
effectual proclamation of war, it seemed as if for a time the strength of
the Covenanters had waned; and the probabilities were that Charles would
conquer.
The English instructed parties to
speak with the Scots, and procure their consent to a bond of union,
promising, at the same time that if they became victors the abolition of
Episcopacy and re-establishment of Presbyterianism should shortly follow.
"Their estates," says Chambers, "accordingly entered into what was called a
Solemn League and Covenant with the English Parliament (August, 1643), one
of the provisions of which engaged them to send an army against the King."
With a harmony and piety seldom seen, the Covenant was mutually entered
into. The idea of religious and professed God-fearing men sending troops
against their King, has been considered inconsistent by not a few. "It is
true," says Stevenson, "adversaries have all along objected that this
Covenant was a device of hell, because, say they, it binds to hostile
measures, and to extirpating of Popery and Prelacy by the sword. But if we
could carry in our eye that an army of Papists and Episcopals were at that
instant winning the cause of religion and liberty, it seems but reasonable
to admit that Presbyterians might stand in defence of these; and that the
better to accomplish this, they might warrantably enter into a Solemn League
and Covenant."
On the 19th August the Assembly
adjourned, appointing a committee to look after the religious rights and
liberties of the people, and the ratification of their treaty with the
English in their Parliament. On the 24th a proclamation was issued, which
contained a command, to the effect that all between sixty and sixteen should
be in readiness to answer a call to take up arms in the defence of their
principles. Some of the Commissioners appointed, proceeded to England to
hasten matters and procure an agreeable ending of the affair.
Alexander Henderson drew up the Solemn League, characterised, by not a few,
as one of the most important documents connected with the religious history
of our country. In St. Margaret's Church, Westminster, on the 25th
September, 1643, the Houses of Parliament, the Scottish Commissioners, and
the Assembly of Divines, met for the purpose of considering the propriety of
subscribing the Covenant. Article by article the document was read to the
vast assemblage, all standing uncovered with their hands directed
heavenwards, swearing reverently to abide by, and defend, if necessary, with
their lives, the Solemn League and Covenant of Scotland.
The Covenant being so favourably
accepted by the English Parliament, it was returned to Scotland, "with
orders that it should be subscribed throughout the Kingdom." An author
somewhere states that this document was framed for the fulfilment of various
objects which could alone be accomplished through its instrumentality. And
Dr. M'Crie states, "In this Covenant our fathers bound themselves and our
posterity, first, To endeavour the preservation of the Reformed religion in
the Church of Scotland, the Reformation of religion in England and Ireland,
'according to the word of God and the example of the best informed
churches,' and the bringing of the three Churches to the nearest possible
conjunction and uniformity in religion:
Secondly, To the extirpation of
Popery and Prelacy: Thirdly, To the preservation of the rights of
Parliament, of the liberties of the Kingdoms, and of his Majesty's person
and authority; and lastly, they pledge themselves to personal reformation
and a holy life." On the memorable 13th of October, the Solemn League and
Covenant was subscribed in the New Church, Edinburgh, after a "pertinent
sermon" by Mr. Robert Douglas, midst a concourse of people, grave and pious,
and affected somewhat similarly to the day of the signing of the National
Covenant, while eighteen Privy Councillors added to the number. Copies of
the document were printed and given to the several Presbyteries to be
distributed amongst the members, read on the following Sunday, willingly
signed by all, or, to quote the words of Baillie, "with a marvellous
unanimity everywhere." Skinner gives an untrue account of the provisions of
the Covenant, and the duties which devolved upon its numerous adherents. He
says, "By the religion of this Covenant, children were taught to persecute,
inform against, and rob their parents, fathers their children, servants
their masters, wives their husbands; so that the mutual offices to which men
are bound in society were denied to those who differed from them in
opinion." It is almost unnecessary to repudiate such a statement.
The provisions of the Covenant., if
carried out and recognised, were calculated to promote peace, but, at the
same time, those who resolutely adhered to it, were determined that the
nuisance against which they appealed, should be removed by less peaceable
means, if the terms contained in the document were not mutually accepted.
Its object was to plant peace; when discord, tyranny, and superstition were
laying waste the land, to erect one common altar for the glory of God, and
thus destroy factions and party jealousies. The Scottish Commissioners
earnestly and affectionately entreated Charles to sign his name to the
Covenant, but he signified his willingness to sacrifice his crown and life,
rather than leave the religion which he had so long supported. We have
already alluded to one special provision—the sending of an army against the
King. An army of 18,000 foot, and 3,000 cavalry was speedily formed, and in
January, 1644, they crossed the Tweed, reached Newcastle, which they stormed
and took with little difficulty. During this time many of the Scottish
nobility seemed inclined to identify themselves with the royalist army,
which they consequently did. One of the number was the Marquis of Montrose,
who had been but recently invested with the title, a man blessed with
abilities worthy of a better cause, but heedless of the number slain or the
blood shed, if he but had his wishes realized. "Many of his actions," says
Scott, "arose more from the dictates of private revenge, than became his
nobler qualities."
The sudden change which Montrose
made, has not been fully accounted for. As all are aware, he was one of the
principal promoters of the National Covenant, and is spoken of in February,
1039, as going about and causing all to sign it, and raising money for the
good of the Presbyterian cause. Pride, ambition, and envy have been the
small sins attributed to him, which may in some measure account for his
speedy transition from the ranks of Presbyterianism into those of Popery and
Prelacy. He gained many victories over the covenanting forces, and to some
extent annoyed them, but, as Chambers wisely remarks, "Montrose only
distressed his country, he did not conquer or convert it to loyalty. He
never accomplished any solid or permanent advantage, but was as much the
mere guerilla at the last as at the first." The character of Montrose seems
to be a disputed point. Some hold him up as a specimen of bravery and
manliness, while others as emphatically denounce him as a vile miscreant. We
must confess, while admitting his personal abilities as a man of genius and
a scholar, we have a predilection in favour of the latter belief. On the
13th of September, 1645, he was totally defeated, and subsequently left
England for the Continent, as a place better adapted to hold in safety his
loyal person. The battle of Naseby was destined to be an eventful and
decisive one, which overturned the royalist party; and, through ill fortune,
brought 'the royal person of Charles I. to trial and to death. The chief
part of the royalist army was headed by Charles himself having as his
remaining leaders Prince Rupert and Sir Marmaduke Langdale; while Fairfax,
Skipper, Cromwell, and his son-in law Ireton commanded the several
battalions of the opposing parties. Nothing seemed to impede their progress
as they hurried through the ranks of their adversaries, mighty courage was
mutually displayed, while Charles in all his movements evinced a. resolute
spirit, and showed he was endowed with no small amount of military skill.
These good qualities could not
prevail against their enemies, for, says Hume, "The regiment was broken."
Charles seems to have retained his courage and presence of mind to the last
struggle, for while the other Generals were inclined to withdraw from the
fight, he is reported to have said—"One charge more and we recover 'the
day." That charge never took place, however, and Charles was likewise
compelled to leave the field. The Parliamentary army contrived to secure
4,500 prisoners, officers and private men; and what would subsequently more
materially assist them, artillery and ammunition. Unfortunately the King
lost his private cabinet of papers, &e., consisting chiefly of letters to
the Queen. They were carried to and scrutinized carefully by his lynx-eyed
persecutors, who found a considerable amount of condemnatory matter which
they afterwards ordered to be published under the significant title of "The
King's Cabinet opened." Hume accuses the Government of selecting (to suit
their own ends) the worst specimens of his letters; but it matters not what
the predjudiced historian considers the letters to signify, suffice it to
say, that these disclosures' entirely ruined Charles in the minds of his
people. Charles was subsequently seized, but contrived to escape from his
captivity, and flee to friendly shelter in the Isle of Wight. His accusers,
however, soon secured him, and on the 19th January, 1649, he was brought
before the High Court of Justice, found guilty, and sentenced to be
executed. On the 20th of the month, Charles's sentence was carried into
effect. The greatest sympathy prevailed in Scotland, on account of the death
of Charles. "The execution of the king," says Chambers, "among its other bad
effects, put enmity between the ruling powers of Scotland and England."
From 1649 till the death of Cromwell, that personage
was viewed as the right and lawful ruler of England, Scotland, and Ireland,
but when in 1658 he died, Charles II. was restored to the throne (chiefly
through the interposition of General Monk) in 1660. Another man of ancient
and honourable descents was destined, some twenty years after the death of
Montrose, to add fuel to the flame of Scottish troubles. We allude to John
Grahams of Claverhouse, subsequently created Viscount Dundee, infamous for
his injustice and cruelty. Regarding his appearance, Napier says, "In a
little more than twenty years after the death of Montrose, another Grahame,
head of an ancient branch of the noble house, entered upon the Scottish
troubles, and became, for a brief space, conspicuous in the rapidly shifting
scenes that ensued." Prior to the introduction of Claverhouse upon the
scene, it had been a habit of the Covenanters to hold field conventicles,
but between 1663-64 the Parliament issued an order strictly forbidding
Presbyterians to assemble in such a manner for religious purposes, and
commanded also the "doors of meeting-houses to be shut, or guarded by
soldiers, and imposing upon delinquents, for the first fault a fine; for the
second, imprisonment; and for the third, banishment—that punishment might at
length restrain those whom clemency could not gain;" and in the suppression
of these field conventicles, Claverhouse acted an important part.
This order did not however, receive
much attention from the zealous Presbyterians, who met for the same
"seditious purposes," as the Government so termed it. In 1670 the Privy
Council had no small duty to perform in raising the fines from parties
caught in the act, in accordance with the first part of the proclamation
previously referred to. Kirkton states that field conventicles were the
order of the day, except in towns where meeting-houses were provided for the
celebration of religious ordinances. In field meetings, greater interest and
enthusiasm was manifested, as the freqnently vast assemblages listened to
the quaint haranguings of the preachers, and ready with sword, however, to
fight for Christ's Crown and Covenant. "On the whole," says Scott, "the idea
of repelling force by force, and defending themselves against the attacks of
the soldiers and others who assaulted them, when employed in divine worship,
began to become more general among the harassed nonconformists." Engagements
had frequently taken place, in most of which the Covenanters were defeated,
and suffered extensive losses. The engagement at Pentland and Rullion Green,
in which so many were slaughtered, taken prisoners, and subsequently
executed, tended to damp the spirits of the religious enthusiasts. At the
battle of Drumelog (one of the bloodiest strifes in which they were ever
engaged), they gained a victory which partially made up for the numerous
defeats which they had but recently sustained, and caused them to banish the
little timidity which had been attendant on the same. Claverhouse had
received orders to suppress conventicles and secure the Presbyterians who
patronised them, and he carried out his instructions to the letter. He was
destined, at the head of his army, to overturn completely the victory gained
by the Covenantors at Drumclog, by routing them at Bothwell Bridge. He was
one who could not treat indifferently a defeat, and consequently he
performed his offices with an enthusiasm and harshness which he had never
before fully displayed.
On
the 12th February, 1687, a proclamation was issued to the effect, that
"moderate" Presbyterians would be permitted to hear the "indulged
Ministers," but field meetings "should be prosecuted with the utmost rigour
of the law." On the 28th June an order proclaimed that all should be allowed
to worship God according to their principles and custom, in any house, &c.,
but this privilege the Parliament restricted, for we find "a third was
emitted October 5th, that all preachers and hearers at any meetings in the
open fields should be prosecuted with the utmost severity whch the law would
allow; that all dissenting Ministers who preach in houses should teach
nothing that should alienate the hearts of the people from the Government;
and that the Privy Councillors, Sheriffs, &c., &c., should be acquainted
with the place set apart for their preaching.* These proclamations were not
regarded by the Covenanters, who chose their own mode of procedure in
religious matters. These field meetings having been held as formerly,
Claverhouse was sent to suppress them, and truly used or abused the
authority granted him, in many cases, evincing the most consummate brutality
which has ever been the lot of historian to record.
For the sake of continuity, we have sketched the
history of the Solemn League and Covenant, at the same time endeavouring to
give as lucid an explanation as possible of the motives which led to its
origin; and have endeavured to relate the hardships and privations to which
those who fought for Christ's Crown and Covenant were exposed. We may be
blamed for being so tardy in relating to what extents and in what manner,
the "killing times" of the Stuarts affected the town of Moffat, and its
renowned vale. It shall be our duty now, in as concise a manner as the
subject will permit of, to narrate in what manner the movements of the
persecuted Presbyterians affected Moffat, promising at the same time, that
our readers will be surprised to find that this place, chiefly celebrated
for its mineral wells, held a prominent part in the times of the Covenant,
and its mountain fastnesses gave frequent shelter to its adherents. To do
this, we must go back from where we ended in 1687, instead of continuing the
narrative at the present time further.
Moffatdale throngs with traditions of the Covenanters,
and an absolute hatred is still manifested by some of the more antiquated
members of the community to Claverhouse, the ready executor of all those
seventies ordered to be inflicted on the Presbyterians by the Privy Council.
One prevalent superstition in olden times was, that he had some secret
communication with the Evil One, who took a paternal interest in his
prosperity, and kept him secure against the attacks of his enemies, by no
means few. The Covenanters affirmed that he performed wondrous deeds on his
famous black charger while in pursuit of his prey. "It is even yet
believed," says Scott, "that mounted on his horse, Claverbouse. (or Clavers,
as he is popularly called) once turned a hare oh the mountain named Brandlaw,
at the head of Moffatdale, where no other horse could have kept its feet."
Clarerhouse was sent into Dumfriesshire for the purpose of breaking up field
meetings, and securing the Covenanters, "all of whom are seditiously
disposed," and we learn from his own letters, addressed to his commanders,
that he spared neither labour nor time to obey his orders in the Annandale
district. We give one letter of his sent to his superior, dated from Moffat,
which explains his movements :-
"For the Earl of Linlithgow, Commander-in-Chief of
His Majesty's Forces.
Moffat,
December 28th, 1678.
My
Lord,— I came here last night with the troops and am just going to Dumfries,
where I resolve to quarter the whole troop. I have not heard anything of the
dragoons, though it be now about nine o'clock, and they should have been
here last night according to your lordship's orders. I suppose they must
have taken some other route. I am informed since I came that this country
has been very loose, On Tuesday was eight-days, and Sunday, there were great
geld conventicles just by here, with great contempt of the regular clergy,
who complain extremely when I tell them I have no orders to apprehend
anybody for past misdemeanours; and besides that, all the particular orders
I have, being contained in that order of quartering, every place where we
quarter must see them, which makes them tear the less. I am Informed, the
most convenient places for quartering the dragoons will be Moffat, Lochmaben,
and Annan, whereby the whole country may be kept in awe. Besides that, my
Lord, they tell me that the end of the Bridge of Dumfries is in Galway, and
that they may bold conventiclos at our nose, [and] we not dare to dissipate
them,seeing our orders confine us to Dumfries and Annandale. Such an Insult
would not please me. And on the other hand, I am unwilling to exceed orders;
so that I expect orders from your Lordship how to carry in such eases, &c.,
Again, writing to Linlithgow from Dumfries in 1679, he
mentions that one Captain Inglis had evidently made a mistake regarding the
most suitable places to station the troops, Moffat and Annan having been
assigned by Claverhouse, whereas, Loehmaben and Annan were the places where
Inglis understood they were to be quartered. The troopers were in the habit
of sleeping, eating, and drinking off the bounty of the inhabitants of
Moffat, who, it was reported soon after, had resolved on complaining to the
Council anent the unjust proceedings of the soldiers. Claverhouse, writing
to Linlithgow on this subject, begs of him to take no heed of the "silly"
complaint lodged by the Moffatians until he has made enquiries concerning
the complaint made, and the mode of procedure adopted by his men to obtain
such things as they required during their visits. Whether his enquiries
resulted in confirmation of previously made statements, or the removal of
the burden against which the people made just complaint, we are not in a
position to state. Clavorhouse, again writing to Queensberry from Moffat, on
the 17th April, 1682, says—" My Lord, all things hero are as I would wish,
in perfect peace and very regular." We can scarcely see how Clawers could
give such a favourable and unprejudiced report of the state and condition of
Moffat: its absolute untruth is the most glaring point in it.
At this very period, there was an
eccentric but piously inclined man, who zealously wrought for the extension
of the Covenanters' principles, and the increase of the body who
enthusiastically defended the Covenant, to which they resolutely adhered.
William Moffat, who dwelt in the mountainous and inhospitable regions of
Hartfell, in the vicinity of Moffat, had long been held in repute, as
irreproachable in moral character, as blameless for his enthusiasm,
energetic in the cause for which he fought, and an invaluable service to the
Presbyterian army. He started Conventicles, and soon drew around him a crowd
of devout worshippers, who heard with pleasure the quaint eloquence of their
voluntary pastor. During the reign of Charles II, a part of Hartfell became,
for many months, the sheltered habitation of the Covenanters of MofIatdale,
who were terrified to expose themselves to still greater hardships, knowing
full well that the eagle-eye of Claverhouso would soon be upon them if they
ventured to leave their seclusion. "To that desolate and unfrequented
region," says Hogg, "did the shattered remains of the routed fugitives from
the field of Bothwell Bridge, as well as the broken and persecuted Whigs
from all the Western districts, ultimately flee as to their last refuge.
From the midst of that inhospitable wilderness, from those dark morasses and
unfrequented caverns, the prayers of the persecuted race nightly arose to
the throne of the Almighty, prayers, as all testified who heard them,
fraught with the most simple pathos, as well as bold and vehement sublimity.
In the solemn gloom of the evening, after the last ray of day had
disappeared, and again in the morning, before the ruddy streaks began to
paint the east—yea, often at the deepest hours of midnight, songs of praise
were sung to that being under whose fatherly chastisement they were
patiently suffering.
These hymns, always chanted with
ardour and wild melody, and borne afar off on the light breezes of twilight,
were often heard at a great distance, causing no little consternation to the
remote dwellers of that mountain region."* During their imprisonment—for
such in truth it was-.--they suffered the greatest privation and misery. Mr.
Keddie informs us that at night they sallied forth from their shelter to
obtain food, which they received from the friendly tenants of Bodsbeck down
the vale, and whom, says he, "they not unfrequently requited by working for
thorn while they slept." One day William Moffat had a conventicle in close
proximity to his place of dwelling. Though engaged in their devotions they
were not incapable of perceiving that the lambkins, peacefully grazing close
by, from some unknown cause were being gradually driven closer to them.
Moffat noticing this, with an eye accustomed to peril, said, "We are in
danger, these sheep are not scattered without a cause;" and he spoke truly.
A party of dragoons, who had
evidently, on seeing the covenanters, diverged from the road along which
they were travelling, were coming in a black mass towards them. To resist
was an idea which could not for a moment be entertained, for neither in arms
nor numbers were they sufficient to maintain their position; and to flee was
equally absurd, as the fleet horses of their persecutors could soon overtake
them. It has ever been admitted that God takes a particular care in the
preservation of his chosen followers, and this was in the present instance
verified. They were providentially protected by the gloomy mist coming down
on the mountain upon which they had assembled. The dragoons rode on,
outwitted by the misty curtain which had enveloped those whom they sought,
and thus Moffat and his brethren, from this sudden freak of nature, eluded
their grasp. At another time he was exposed to still greater danger. He was
pursued by dragoons, and fled for safety towards Evan Water, to conceal
himself in the woods. While he hurried on, his eye fortunately fell on a
small cavern conveniently situated, to which he hurried and secreted
himself. The soldiers, as formerly, did not perceive him, as he Jay
comfortably concealed in the secluded recess. The Laird of Buccleuch noticed
the eccentric movements of this curious man, and consequently hastened to
congratulate him on the clever escape which he had effected. But the
friendly intentions of the worthy Laird did little or no good to him, for
the dragoons noticed them conversing together, and speedily retraced their
steps, intent upon his capture. Moffat again took to the mountains in the
direction of Elvanfoot, when he hid himself in the heather, and thus, for
the third time, contrived to escape from his persecutors.
During these troublous times, the people of Moffat
manifested a dislike to the curate, and considered his services of no
further use. They accordingly secured the services of one Harkness to
acquaint the curate of the feeling displayed by them, and to request his
speedy and peaceable removal from the parish. The curate, somewhat
astonished at the information which he received from Harkness, after much
reflection intimated his willingness to comply with the request of the
people. The following passage regarding the curates may in some measure
mitigate their audacity:
"When the curates entered the pulpit, it was by an order of the bishop,
without any call from, yea, contrary to the inclinations of the people.
Their personal character was black, and no wonder their entertainment was
coarse and cold. In some places they were welcomed with tears in abundance,
and entreaties to be gone; in others, with reasonings and arguments which
confounded them: and some entertained with threats, affronts, and
indignities, too many here to be repeated. The bell's tongue in some places
was stolen away, that the parishoners might have an excuse for not coming to
church. The doors of the churches in other places were barricaded, and they
made to enter by the window literally. The laxer of the gentry easily
engaged them to join in their drinking cobals, which with all iniquity did
now fearfully abound, and sadly exposed them. And in some places the people,
fretted with the dismal change, gathered together, violently opposed their
settlement, and received them with showers of stones. This was not indeed*
the practice of the religious and more judicious—such irregularities were
committed by the more ignorant vulgar; yet they were so many evidences of
the regard which they were like to have from the body of their parishioners.
Such as were really serious mourned in secret as doves in the valleys, and
from principle could never countenance them, and others dealt with them as
had been said. The longer they continued, and the better they were known,
the more they were loathed for their dreadful immoralities."
James Douglas, a colonel of a regiment, evinced, in
his treatment of one John Hunter, brutality which could alone have been
expected to be seen in his superior, Claverhouse. Hunter was accompanied by
one Welsh, who was desirous of evacuating his peaceful homestead, fearing
that Douglas might pay him a visit, and they fled to the shelter of the
mountains, in the vicinity of Corehead, near Annan Water. Douglas saw them,
and noticing the path taken by the fugitives, pursued them, and ultimately
overtook the terrified runaways. Perceiving they had been noticed by the
dragoons, they hurried to a place termed the "Straught Steep," trusting that
its steepness would, render further pursuit useless. But they were fired at
by the dragoons, and Hunter fell amongst the stones to bleed his life away.
There is a place termed Dobb's Linn, in Moffatdale,
spoken of as being the retreat of the Covenanters of the district, and where
two of them had an encounter, says tradition, with the "Foul Fiend," as
Scott styles him. In this place Halbert Dobson and David Dun made a cavern,
to which they could flee in those times of persecution. Having once
retreated to this cavern, they thought into
"..... the dark recesses of the cave The serpent
came."
How appropriate would
the words of Crabbe have been, had they been uttered by them in their
precarious situation.
"But
who is this, thought they—a demon vile, With wicked meaning, and a vulgar
style."
Infuriated at the
intrusion, they proceeded to make an onslaught upon him, with no less an
article than their Bibles. This tale is preserved in the following rhyme:-
Little kend the wirrikow
What the Covenant would dow! What o' faith, an'
what o' fen, What o' aught, an what o' men; Or he bad never shown
his face, His reokit rags, and riven taes, To men o' mak, an' men o'
monse, Men o' grace, an' men o' sense; For flab Dab an' Davie Din
Dang the Dell owre Dobb's Linn. Weir, quo' be, an'
weir, quo' he, Haud the Bible till his e'e;
Ding him owre or thrash him down, He's a fause
deceitfu' loon !--- Then he
owre him an' he owre him, He owre him an' he owre him, Habby held
him grill an' grim, Davie threush him liff an' limb; Till, like a
hunch o' harkit skins, Down flew Satan owre the Hans!"
While stating that this rhyme gave Burns some idea how
to write his "Address to the Deil," Sir Walter Scott says—" It cannot be
matter of wonder to anyone at all acquainted with human nature, that
superstition should have aggravated by its horrors, the apprehensions to
which men of enthusiastic character were disposed, by the gloomy haunts to
which they had fled for refuge." Thus have we narrated, in as brief a manner
as possible, the doings of the Covenanters of Moffatdale. To what extent we
have succeeded remains to be determined by the reader, though we have the
self-consciousness of not having done justice to such a prolific and
soul-inspiring theme.
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