^' PRINCETON, N. J. 1 Shelf BX 9070 .C69 1896 ] Cowan, Henry, 1844-1932. The influence of the Scottish church in i SCOTTISH CHURCH IN CHEISTENDOM THE INFLUENCE OF THE SCOTTISH CHURCH IN CHKISTENDOM BEING THE BAIRD LECTURE FOR 1895 DELIVERED IN BLYTHSWOOD PARISH CHURCH, GLASGOW BY / HENRY COWAN, D.D. PROFESSOR OF CHURCH HISTORY IN THE UNIVERSITY OF ABERDEEN AUTHOR OF ' LANDMARKS OF CHURCH HISTORY ' LONDON ADAM AND CHARLES BLACK 1896 TO THE MEMBERS OF THE BAIRD TRUST WILLIAM WEIE, ESQ. OF KILDONAN WILLIAM BAIKD, ESQ. OF ELIE JAMES ALEXANDER CAMPBELL, ESQ. OF STRACATHEO, M.P., LL.D. THE EIGHT REVEREND ARCHIBALD SCOTT, D.D. MODERATOR OF THE GENERAL ASSEMBLY OF THE CHURCH OF SCOTLAND ALEXANDER BAIRD, ESQ. OF URIE JOHN BAIRD, ESQ. OF LOCHWOOD, AND WILLIAM LAIRD, ESQ. GLASGOW WHO HAVE WITH CONSPICUOUS LOYALTY AND EFFICIENCY CARRIED OUT THE RELIGIOUS AND PATRIOTIC AIMS OF THE FOUNDER OF THE TRUST THIS VOLUME IS DEDICATED WITH MUCH ESTEEM BY THE AUTHOR. PEEFACE The Lectures which constitute the main part of this volume were delivered last year in Blythswood Parish Church, Glasgow, in con- nection with the Lectureship founded by the late James Baird, Esq., of Auchmedden, in 1872. In the religious sphere, the name of James Baird is familiar, chiefly, as that of the muni- ficent donor, during his life, of half a million sterling for religious purposes — a more than princely gift, through which, from year to year, the spiritual destitution of an ever-in- creasing population is substantially mitigated. But, more valuable than any mere donation of money was the signal lesson which Mr. Baird, throughout his life, impressively inculcated, and of which the gift of half a million was a 2 viii SCOTTISH CHURCH IN CHRISTENDOM merely tlie most notable illustration. Alike in words weighty although few, and by deeds many and generous, he taught his fellow- countrymen, and especially the wealthy of his own class, that the possession of capital and the employment of productive labour, no less than the ownership of land and the receipt of rents, entail special responsibility for the provision of religious ordinances and agencies. Mr. Baird did not, as is sometimes carelessly stated, give money to the Church and to ministers. Rather, through money, he gave Church and ministry to the people ; to the fresh population, in particular, which he and other capitalists had fostered in new centres of mining and manufacturing enterprise; to the Scottish people also, as a whole, whose already existing spiritual provision it was one great aim of his life to render more efficient for its sacred use. The institution of the Baird Lectureship was one of many evidences which the founder gave that, while keenly alive to the paramount importance of prac- PREFACE ix tical Christianity, he was also deeply impressed with the necessity of sound views on theo- logical and ecclesiastical questions. Along with Mr. Baird, one cannot but here recall his trusted counsellor in the foundation of the Trust and the Lectureship, as well as in all schemes of religious philanthropy — the late Mr. Alexander AVhitelaw, M.P. for Glas- gow, who gave to the home work of the Church of Scotland much of his wealth, more of his valuable time, more still of his mind and heart. It is no exaggeration to say that in the public speeches, parochial work, and ecclesiastical policy of not a few among the Church's leading ministers, one may frequently trace the development and embodiment of fresh and wholesome ideas which were struck out, like sparks, from Mr. Whitelaw's anvil at Gartsherrie. The subject of the following Lectures is literally world-wide ; for the Scottish Church X SCOTTISH CHURCH IN CHRISTENDOM is more or less represented in almost every region of the habitable globe. The author does not profess to have even nearly exhausted a theme whose ramifications are as numerous as its scope is broad. He hopes simply, in six lectures, to have presented what may be recognised as some instalments of an inquiry which cannot but be in itself interesting to loyal Scottish Churchmen. The lectures, of course, represent merely one side of the re- lation between the Scottish Church and Christendom at large. The other side, em- bracing the manifold and varied influence exerted upon the Scottish Church by other Churches — pre-eminently by that of Ireland in early times, and also by those of England and America, of France and Switzerland, of Italy and Germany — has been here only occasionally and incidentally referred to, and merits separate and detailed treatment. The author's acknowledgments to the many writers, from whose works he has derived testimonies or illustrations, are embodied in PREFACE xi the notes. Original and older authorities have been consulted whenever they were accessible. Apart from these, he has been indebted, in the first lecture, mainly to the works of Dr. Skene and M. de Montalembert. In the second, his chief obligations are to Dr. W. Brown's Propagation of Christianity, Prof. W. Gr. Blaikie's Life of Livingstone, and Dr. G. Smith's Life of Duff and Conversion of Lndia. For the materials of the third lec- ture, he gratefully acknowledges assistance received from A. H. Drysdale's English Pres- byterians, Professor Lorimer's John Knox and the Church of England, and the works of J. S. Reid, Dr. Killen, and Thos. Hamilton on Irish Church History. In the preparation of the fourth lecture, Dr. Burton's Scot Abroad, M. Michel's Ecossais e^i France, and Irving's Lives of Scottish Writers have been specially serviceable. The facts con- tained in the fifth lecture have been taken mainly from Prof. Briggs's American Presby- terianism, Dr. R. E. Thompson's Presbyterian xii SCOTTISH CHURCH IN CHRISTENDOM Churches in the United States, and the earlier works in the same department by Dr. Hodge and R. Webster. In the closing lecture much help has been received not only from Dr. Burton's standard work on the History of Scotland, but from AV, Burns's Scottish War of Independence, in which the direct and in- direct issues of the conflict are carefully traced. In addition to works quoted, the author desires to express his grateful acknowledg- ment to Dr. Danson of Aberdeen for some valuable hints (embodied in Lecture III.) on the influence of the Scottish Episcopal Church on the Church of England ; and also to Pro- fessor Paterson of Aberdeen, and other friends, for various much - appreciated suggestions. The index is a young relative's labour of love. HENRY COWAN. Aberdeen, November 1896. CONTENTS LECTURE I The Missionary Influence of the Early Scottish Church Fronde's testimony to the " deep mark in the world's history " made by the Scottish people, pp. 1-4 ; this influence specially notable in the sphere of religion, pp. 4, 5 ; earliest missionary work of the North British Church — St. Ninian and St. Patrick, pp. 5, 6 ; Irish origin of the Scottish Church — St. Columba, pp. 7, 8 ; missionary agency and influence beyond Scotland ; i. conversion of pagan Anglo - Saxons, pp. 9-12 ; II. impulse given by Columba and the Columban Church to Irish missionary enterprise, pp. 12-16 ; in. indii-ect influence upon Anglo - Saxon Continental missions in the seventh and eighth centuries, pp. 17-23; iv. Continental mission of St. Cadroe in the tenth century, pp. 23-27. LECTURE II The Missionary Influence of the Reformed Scottish Church Missionary shortcoming of Reformed Christendom during the first two centuries after the Reformation, pp. 28, 29 ; i. early missionary aspii'ations of the Reformed Scottish Church, pp. xiv SCOTTISH CHURCH IN CHRISTENDOM 29-31; Daiieu Mission, 1699, p. 32; ii. establishment of Scottish S.P.C.K. in 1709, p. 32 ; David Brainerd's work and influence, pp. 33-35 ; iii. Assembly debate on Foreign Missions in 1796, p. 36 ; contemporaneous foundation of two Scottish Missionary Societies, pp. 37, 38 ; John Love and Charles Grant, pp. 38-40 ; iv. outstanding Scottish missionaries in the present century, pp. 40, 41 ; v. Inglis and Duff, pp. 42-44 ; India at the time of Duffs arrival in Calcutta, pp. 44, 45 ; Scottish combination of Christian education with "Western culture, pp. 46-48 ; testimony to DufTs success and influence, pp. 49-51 ; outcome of Scottish missionary method, pp. 52-54 ; VI. David Livingstone, the inaugurator of a fresh epoch in African evangelisation, pp. 54-56 ; opens Central Africa to Christendom, and stimulates African missionary enterprise, pp. 56-58 ; prepares the African for Christianity, pp. 58-60. LECTURE III The Influence of the Scottish Eeformed Church IN England and in Ireland In England.— ClosQ relations between England and Scotland at the Reformation period, p. 61 ; i. Scottish influence upon the external fortunes of English Protestantism, pp. 61-64 ; ii. upon its internal development, pp. 64, 65 ; notable Scottish Reformers in England during the reigns of Henry A^IIL and Edward VL, pp. 65, 66 ; ministry and influence of Knox in England, pp. 66-69 ; among English on the Continent, pp. 69, 70 ; III. Scottish influence on English Puritanism after 1560, p. 71 ; English Puritans accused of " Scottizing " during the reign of Elizabeth, p. 72 ; Scottish ecclesiastical influence in England under James VL and Charles L ; the Solemn League and Covenant, pp. 73-75 ; iv. stimulating example of Scottish Covenanters after the Restoration of 1660, pji. 75, 76 ; influence of Scottish over English Presbyterianism in the eighteenth century, pp. 77, 78 ; in the nineteenth century, ]))). 78, 79 ; v. later mutual influence of the Churches of England and Scot- CONTENTS land, pp. 79, 80 ; later influence of Scottish Episcopal Church, pp. 80-82 ; vi. Scottish Presbyterianism and English Methodism, pp. 82-84. In Ireland. — i. Mutual helpfulness of Scottish and Irish Churches in early times, pp. 85, 86 ; ii. the Scottish Church in Ireland during the seventeenth century, p. 87 ; (1) Plantation of Ulster and its ecclesiastical issue, pp. 88 - 92 ; (2) Irish Massacre of 1641, and influx of Scottish soldiers and clergy, pp. 92-94 ; Presbyterian organisation in Ireland, p. 95 ; (3) introduction of Solemn League and Covenant into Ireland under Scottish auspices, pp. 95-97 ; iii. Irish Presbyterianism, how far aff'ected by Scottish, before and after the Revolution of 1688, pp. 97, 98 ; in the eighteenth century, p. 99 ; in the nineteenth, p. 100 ; the Scoto-Irish Church and Home Rule, pp. 101, 102. LECTUEE IV The Influence op the Scottish Church and of Scottish Churchmen on the Continent of Europe Causes of extensive Scottish emigration to the Continent, especially to France, after the thirteenth century, pp. 103-105 ; i. Richard of St, Victor and Duns Scotus, pp. 105-109 ; ii. "Scottish " monasteries in Germany, pp. 109, 110 ; in. John Major and George Buchanan, pp. 110-112; Alexander Alane and John M'Alpine, pp. 112-115; iv. Scottish Catholics on the Con- tinent after the Eeformation — Ninian Wingate, pp. 115-118 ; Scottish Presbyterian exiles on the Continent in the seven- teenth century — Andrew Melville, pp. 118-120 ; John Cameron, founder of the Saumur School of Theology, pp. 120-122 ; v. John Forbes, the "Aberdeen Doctor," and John Durie, the "peacemaker," pp. 122-126 ; vi. share of the Scottish Church in frustrating the Catholic League in the sixteenth century, pp. 126-128 ; VII. modern influence of Scottish Churches and Churchmen on the Continent, pp. 128-131. xvi SCOTTISH CHURCH IN CHRISTENDOM LECTURE V The Influence of the Scottish Church in British Colonies, particularly in North America . The Scottish Church in Asia, p. 132 ; in Africa, p. 133 ; in Australia and New Zealand, pp. 134, 135 ; in Central America, pp. 135, 136 ; ii. self-propagation of tlie Scottish Church in North America, p. 136 ; derivation of American Reformed episcopate from Scotland, pp. 137, 138 ; iii. pre- dominance of Presb3'terianism in North America during the century prior to the American Revolution, pp. 139, 140 ; extensive emigration of Scottish Covenanters to North America during the period of persecution in Scotland, pp. 140-143 ; iv. continued Scottish emigration after the Revolution of 1688, pp. 143, 144 ; influx of Scoto-Irish Presbyterians from Ulster, pp. 144, 145 ; V. the Church of Scotland recognised as their Mother Church by American Presbyterians, pp. 145, 146 ; vi. Scottish assistance to American Presbyterianism, pp. 147-149 ; VII. Scottish and Scoto-Irish ministers in America, pp. 149- 152 ; VIII. Scottish sympathy with the broader section of American Presbyterians, pp. 153-157 ; ix. the Scottish Church in what remains British North America, pp. 158-161 ; influence of the Presbyterian Church and of Scottish religious traditions on American Christendom as a whole, pp. 161-168. LECTURE VI Influence of the Scottish Church in the Pro- motion of Political Liberty and Spiritual In- dependence. St. Columba's championship of Scottish independence, pp. 167, 168 ; I. influence of the Scottish Church on the national conflict with England in the thirteenth and fourteenth CONTENTS centuries — prior and preparatory resistance to Anglican ecclesiastical aggression, pp. 169, 170 ; ii. patriotism of Scottish clergy in the time of Wallace and Bruce, pp. 170-175 ; refusal of the clergy to endorse the papal ban against Bruce, pp. 175, 176 ; III. indirect influence of the Scottish struggle in under- mining royal absolutism in England, pp. 177, 178 ; iv. and in conserving English (as well as French) national independence, pp. 178-180 ; V. the Reformed Scottish Church's resistance to royal despotism — preparatory teaching of Major, Knox, and Buchanan, pp. 181, 182 ; vi. the struggle of the Scottish Church in the seventeenth century, partly against Anglicising policy, pp. 183, 184, but chiefly against tyrannical intrusion, pp. 184, 185 ; VII. inauguration by the Scottish Church of the conflict whose outcome was first the Rebellion, eventually the Revolution, pp. 185-188; viii. indirect influence of the Scottish Church on the downfall of despotism and the development of popular government in Europe and in America, pp. 189-192; IX. early testimony of the Scottish Church regarding spiritual independence, pp. 192, 193 ; post-Reforma- tion testimony — in sixteenth and seventeenth centuries, pp. 193, 194 ; in eighteenth and nineteenth centuries, pp. 194, 195 ; X. influence of such testimony in other countries, pp. 196, 197 ; combination of this testimony with the main- tenance of Church establishment and of national religious responsibility, pp. 199-202. Notes to Lecture I. . 203 II. . 208 III. . . 219 IV. . 240 V. . 258 VT. . 273 Index . . 285 NOTANDA ET COEEIGENDA Page 77, line 15, delete ' after Scots'. ,, 151, ,, l,/o?' Purirans ?'cafZ Puritans. ,, 226. ,, 13, /o?' his work on Church Discipline read one of his works on Church Disciiiline. ., 255, ,, 1, for Francker read Franeker. Addition to Note 35 on Lecture III. ami to Note 24 on Lecture IV. An article by D. J. Vaughan, in the Cont. Rev. for June 1878, on "Scottish Influence upon English Theological Thought" refers to Thomas Erskine of Linlathen, John Macleod Campbell, Norman Jlacleocl, and (Bishop) Alexander Ewing, as four Scotsmen whose "influence upon English thought, and more particularly upon English theological thought, has been wide and deep, and certainly will be lasting." Erskine, who spent many winters abroad between 1820 and 1845 exercised also a notable influence upon several leaders of religious thought on the Continent. ' ' Ad. Monod traced to a conversation with him his awakening from his originally Socinian views to the evangelical faith of which he afterwards became so earnest an advocate." See letter of Principal Shairp in E wing's Present-day Papers, Third Series, p. 18. Professor Vinet, of Lausanne, referring especially to Erskine's Internal Evidence, wrote : "Were it allowable to say, I am of Paul, and I of ApoUos, I should say, I am of Erskine." See P. M. Muir's ChiLrchqf Scot- Imul, chap. x. ; Erskine's Letters, i. 366 ; also i. 413. LECTURE I THE MISSIONARY INFLUENCE OF THE EARLY SCOTTISH CHURCH " If we except the Athenians and the Jews," said the late Mr. Froude, when addressing a Scottish academic audience/ "no people so few in number have scored so deep a mark in the world's history as you have done." This testimony may be accepted as not only impartial but indisputable. The wars of Scottish Independence in the age of Wallace and Bruce rank, not only in thrilling interest but in far-reaching influence, with those of ancient Greece against Persia, of medieval Switzerland against Austria, of Holland in the sixteenth century against Spain. In later times the indomitable resistance of Scotland to the despotism of the Stewarts, and the 2 SCOTTISH CHURCH IN CHRISTENDOM romantic attempts of the Scottish Jacobites to win back for that dynasty the crown which had been forfeited, have in each case enlisted widespread sympathy, and created a fresh department of literature. The patriotic attachment of the Scot to his native land has furnished writers of other nations with an insjDiring theme, while, none the less, Scot- land has taken a leading share in exploring and colonising the world. Her merchants have been in the van of commercial enter- prise ; her emigrants have been most successful, because most persevering and self- adapting, pioneers.^ In the middle and latter part of the eighteenth century — to take one period as a prominent example — five contemj^orary Scotsmen each inaugurated a new departure, in more than one case a new era, in European thought, literature, or mechanical enterprise. David Hume became the father of modern pliilosoj)hical scepticism ; Thomas Reid the founder of that philosophy of common sense through which ultra-scepticism was in that age withstood. Adam Smith, in his epoch- making Wealth of Nations, established a new science of Political Economy, revolutionised INFLUENTIAL SCOTSMEN men's ideas of material prosperity, and preached what was then the virtually un- known doctrine of Free Trade. The masterly work on the Emperor Charles V. by Principal Robertson marks a notable stage in the modern development of philosophical and critical history ; while, in a widely different sphei^e, to James Watt and his inventive genius are mainly due those marvellous applications of the power of steam which have economised human labour a hundredfold, have rendered man vastly more than before the Master of Nature, and, through the locomotive engine (which Watt suggested), have trans- formed distant peoples into near neighbours. To select three illustrations from the three succeeding generations, the songs of Robert Burns have probably been oftener sung in all parts of the globe, and have exerted a wider and deeper influence over popular sentiment, than those of any other lyric poet, ancient or modern ; the Waverley Novels marked an epoch in the history of fiction not only in Britain but throughout Christendom, and have had translators, commentators, imitators, in every language of Europe ; Thomas Carlyle, 4 SCOTTISH CHURCH IN CHRISTENDOM finally, has moulded the opinions and the history of the nineteenth century, and is reckoned among the few prophets of the modern world. This influence of Scotland and of Scotsmen, notable in almost every sphere, is specially remarkable in that of religion. More or less, doubtless, it may be said of every people that their religious experience and testimony have , affected the religious history of mankind at \ large. "No man liveth to himself"; and no nation worshippeth or worketh for itself alone. But, in the case of Scotland, this truth receives emphatic illustration ; and that "deep mark on the world's history" which, in Mr. Froude's judgment, has been made by the Scottish people, is most conspicuous in the signal influence of the Scottish Church beyond the bounds of Scotland. At once in the domain of missionary enterprise and colonial self- propagation, in the sphere of theological testimony and ecclesiastical usage, and on the arena of conflict for civil and religious liberty, the Scottish Church — using that term in the broad sense to denote the entire body of Scottish Christians in successive ST. NINIAN AND ST. PATRICK ages — has occupied a position and exerted an influence in the world far beyond what could have been anticipated from her limited extent, moderate resources, and remote location. The present lecture will deal with the influence of the early Scottish Church in the extension of Christendom and in the propaga- tion of the missionary spirit. The authentic history of North British Christianity begins with the record of Potitus, a Presbyter of Strathclyde in the latter half of the fourth century,^ and of his younger and more illustrious contemporary, St. Ninian, the apostle of Galloway. St. Ninian founded the church and monastery of Whithorn shortly before 400 a.d., and is stated to have evangel- ised a considerable part of what afterwards became Scotland.^ The missionary work of this North British church beyond its own terri- torial sphere dates from the early part of the fifth century. The grandson of Potitus, ^ Succat by name, had been stolen in boyhood from his home near Dumbarton, and sold as a slave to an Irish king in Antrim, whence, six years later, he had escaped. In a vision he ^ seemed to receive a letter with the inscription 6 SCOTTISH CHURCH IN CHRISTENDOM " The voice of the Irish," and to hear the cry of the people entreating him to return. In the prime of his manhood he set out to impart spiritual liberty to the land of his former bondage, and Succat, the British slave, became St. Patrick, the apostle of Ireland.^ His labours extended (according to the general tradition) over more than half a century, and an island hitherto almost entirely heathen became, through his missionary ministry, a flourishing province of Christendom. The mission of St. Patrick, however, cannot, strictly speaking, be credited to Scottish Christianity, for the Scottish Church, properly so called, had not then begun to exist. That Church had its origin in the latter part of the fifth century, among those Scottish colonists who emigrated from the north of Ireland to what is now Argyll, and from whom our country eventually received its name of Scotland.^ They brought with them from their Irish home the Christianity which St. Patrick had imparted, and were the earliest really Scottish Churchmen.^ But the Christian com- munities then founded were probably neither large nor influential, and, speaking broadly. ST. COLUMBA IN SCOTLAND the history of the Scottish Church as a notable ecclesiastical organisation begins with the advent of the man to whom belona:s pre-eminently the designation of the apostle of Scotland — St. Columba. Few events of Church history are more familiar, at least in their broad outline, than Columba's emigration from Ireland, his settle- ment in lona, and his mission to our pagan forefathers. The early date of the two chief memoirs of the saint which have come down — both composed by men who must have known many of Columba's younger con- temporaries — enables us to feel that the main recorded events of his life rest on a sound historical basis. ^ We picture his departure, in an open coracle, from his beloved Derry, along with twelve sympathetic companions, in the early summer of 563 — impelled to his missionary enterprise partly by remorse on account of bloody feuds in which he had become involved,^ partly by anxiety to establish better relations between the Scottish colonists in Argyll (men of his own tribe or race) and their pagan Pictish neighbours,^'' but chiefly by the love of Christ and the 8 SCOTTISH CHURCH IN CHRISTENDOM desire to serve Christ's cause.^^ We imagine his arrival on Whitsun Eve in lona, then among the most obscure, but ere long to become one of the most illustrious of islands, and his establishment there of a monastic home to which the weary in heart might repair for spiritual rest, as well as a missionary centre whence the active and devoted might go forth for evangelistic labour. We picture the toilsome journeys overland and perilous voyages in fragile boats, made by Columba and his followers in pursuit of their missionary calling ; the bold and successful visit to the Pictish King Brude at his fort near what is now Inverness ; and the gradual extension of the Christian faith, within the lifetime of Columba or that of his immediate successors, over almost the entire country north of the Forth and Clyde.^" More than fifty ancient dedications to the saint,^^ from Inchcolm in the Forth and Drymen in Stirlingshire to St. Colm's in Caithness and Sanday in Orkney, confirm generally the witness of early history to the extent and fruitfulness of the Columban Mission. St. Columba, liowever, and the Church SCOTTISH MISSION TO ENGLAND g which he founded belong not to Scotland only but to Christendom. Within forty years after his death the Scottish Church had entered on her first great Foreign Mission enterprise, and to her influence, along with that of her founder, may be traced, directly or indirectly, a large proportion of the missionary activity of Christendom during the seventh and eighth centuries. I. We begin with what is most familiar — the influence of the Scottish Church in the conversion of the pagan Anglo-Saxons, who, at the beginning of the seventh century, occupied the greater part of Britain between the Firth of Forth and the English Channel. In the year of Columba's death, St. Augustine, afterwards first Archbishop of Canterbury, arrived in Kent, sent from Rome by Gregory the Great ; and to his labours, along with those of his successors, belongs part of the credit of Anglo-Saxon evangelisa- tion. But the chief share in the honour of having made the Saxons of England a Christian nation pertains not to Rome but to lona. It was in lona that Oswald, the royal Saxon saint who reimed over England north of the lo SCOTTISH CHURCH IN CHRISTENDOM Humber, learned, as a boy in exile, to prize the Christian faith, which he afterwards invited his Scottish teachers to impart to his Saxon subjects. ^'^ It was St. Aidau, the Scottish monk, along with his Celtic associates, who transformed Lindisfarne into Holy Isle, a second lona, establishing there a monastic and missionary school whence emerged the most successful evangelists of Anglo-Saxon heathendom. -^^ St. Cuthbert, the herdsman of Lauderdale, who became the ideal bishop and patron saint of Northern England ;^'^ St. Hilda, the royal abbess of Whitby, under whom five future Saxon bishops were trained for ministry ; ^^ St. Wilfrid of York, whose ambitious spirit and Romanising policy were united with genuine missionary zeal ; ^^ St. Chad, the first Bishop of Lichfield, who con- solidated the Church of the English mid- lands ;^^ his brother, St. Cedda, the bishop of what grew into the vast diocese of London, who accomplished what Roman evangelists had vainly attempted, the conversion of the East Saxon kingdom "° — all these, along with other pioneers and leaders of early English Christianity, were direct fruits of this Scottish CONVERSION OF ANGLO-SAXONS ii mission, which extended itself, in a single generation, from the shores of the Forth to the banks of the Thames. Impartial witness is borne by Montalembert, the Roman Catholic historian of Western Monasticism, to the greater influence of the Scottish, as compared with the Roman Church in the christianising of England. " From the cloisters of Lindis- farne," he writes, "Northumbrian Christianity spread over the southern kingdoms, . . . the influence of the Celtic missionaries reaching districts which their (Roman) predecessors had never been able to enter." ^^ He shows how, " of the eight kingdoms of the Anglo- Saxon confederation," four, viz. the two Northumbrias, Mercia, and Essex, " owed their final conversion exclusively to the peaceful invasion of the Celtic monks " ; how two of the others. East Anglia and Wessex, " were converted by the combined action" of con- tinental and Scottish missionaries ; how " Kent alone was exclusively won and re- tained by the Roman monks " ; and how Sussex, the last of all to receive the Gospel, " owed that blessing to a monk (St. Wilfrid) trained in the school of the Celtic mission- 12 SCOTTISH CHURCH IN CHRISTENDOM aries" at Liuclisfarne.^" Bishop Liglitfoot in like manner, with no special bias, one may presume, in favour of the Scottish Church, has declared that, while Auo'ustine of Canter- bury was the "Apostle of Kent," "not Augustine but Aidan (of lona) was the true AjDostle of England," and the " Holy Island of Lindisfarne " the true " cradle of English Christianity. " "^ II. The Scottish Church, however, exerted in that early age a missionary power not only directly, through Saxon evangelisation, but indirectly, also, by inspiring churches in other lands with evangelistic zeal. Of Columba him- self his early biographer testifies that the lustre of his name and the fame of his work extended to Gaul, Italy, and Spain ; -^ while the mission- ary earnestness of the Irish Church in the seventh century may be traced in part to the stimulating influence of his success in Britain. There is an old tradition that Columba selected lona in preference to Colonsay as the seat of his mission because from the latter he could see, while from the former he could no longer descry, his old Irish home."" The tradition is embodied in the name which from COL UMBA 'S INFL UENCE IN I RE LA ND 1 3 time immemorial has belonged to a hill in lona — Cul-ri-Erin, "the back turned upon Ireland." However this may be, the saint was certainly far from forgetting, or desiring to forget, the home which he had left, and from ceasing to interest himself in its welfare. Repeated visits of Columba to Ireland, after his settlement in lona, are recorded,^*^ and his influence continued to be almost as great in the land of his birth as it became in the land of his adoption. His powerful intervention, as a member of one of the Irish royal families, secured for the Scottish colony in North Britain an acknowledgment by the Irish of its political independence.^^ His eff"ective inter- cession at a critical juncture saved the Irish bards from threatened expulsion. ^^ Monasteries which he had founded in Ireland prior to his missionary exodus remained subject to his ecclesiastical jurisdiction ; and his biographer graphically describes his reception on some occasion when he visited a monastery in one of the midland districts. " The entire popu- lation flocked out from their farms," united with the monks and abbot in a long proces- sion, and " advanced with one accord to meet 14 SCOTTISH CHURCH IN CHRISTENDOM Columba as if he had been an angel of the Lord." 2^ On the other hand, lona received, during the saint's lifetime, frequent visits from leaders of the Irish Church. On one occasion no fewer than four eminent founders of Irish monasteries — Comgall, Kenneth, Brendan, and Cormach — came over together to enjoy hallowed fellowship with ColumlDa,^^ and, indeed, references to visitors from Ireland occur in almost every chapter of his memoirs. Out of 112 saints, moreover, in the Calendar who are reckoned as Columba's spiritual off- spring, more than half belong to Ireland. ^^ Accordingly, when we meet, towards the close of Columba's life, and in the century after his death, with fresh missionary migrations from Ireland to North Britain ; ^" when we find, also, that twenty years after his settlement in lona a great missionary movement, having continental heathendom as the scene of its operations, began among the Irish monks ; when we discover, further, that this movement originated in the monastery of Bangor,^^ whose founder was Comgall, Columba's intimate friend, and that one at least of the most COLUMBANUS AND HIS DISCIPLES 15 prominent Scoto-Irish missionaries to the Continent — Kilian — had previously been con- nected with lona,^^ the conclusion appears inevitable that the personal influence, con- spicuous example, and signal success of the founder of the Scottish Church were among the main incitements to that Irish missionary activity. From Bangor came St. Columbanus, leader of the missionary band, who in the closing years of the sixth century stirred the torpid Gallic Church into fresh vitality, and evan- gelised pagan Switzerland as well as semi- pagan Burgundy. ^^ An Irish follower of Columbanus, in turn, St. Gallus, also a monk of Bangor, became joint founder with him of the Helvetian Church, and has given his name to one of the Swiss cantons.®*^ A second Scoto-Irish disciple, Fridoline, became the apostle of Suabia and Alsace ; ^^ a third, Trudpert, evangelist of the Black Forest ; ^^ a fourth, the Kilian above mentioned, founder of the Church of Franconia.^^ There is a record of over seventy Irish monasteries (a large proportion of these being founded by Irish Scots), which were established during 1 6 SCOTTISH CHURCH IN CHRISTENDOM the seventh century, or soon afterwards, in various parts of the Continent ; and each of these constituted a base of missionary opera- tions/° There is a parallel record, also, of between two and three hundred Irish saints who in early times were venerated as patrons or as founders of churches in continental countries from Norway to the South of Italy/' In that golden age of Irish Christianity, when Ireland was known in Christendom as the " Island of Saints," her Church was recognised as the "Hive of Missions" — a great "centre of Christian knowledge and piety, in the shelter of whose numberless monasteries a crowd of missionary teachers and preachers were trained for the service of the Church and the propagation of the Faith." ^^ It was St. Columba mainly who, through the prosperous lona Mission, opened up to his fellow -monks of Ireland that new world of Christian activity, and thus transformed monastic brotherhoods into missionary regi- ments. The growth of the Scottish Church, as the fruit of divinelv blessed evano-elistic enthusiasm and endurance, was the grand fact which Irish continental missionaries were able ANGLO-SAXON MISSIONARY ZEAL 17 to hold up before themselves and their followers as an incentive to sustained devo- tion and an earnest of yet wider success. III. It was not merely through its reflex in- fluence over Irish Christendom that the Church of lona became a source of missionary activity on the Continent. To impulses communicated by this Church is also in some measure due the initiation and prosecution of the extensive Anglo-Saxon Mission, or rather series of mis- sions, which culminated in the labours of Boniface, the "Apostle of Germany." The continental missionary enterprise of the Celtic monks from Ireland was sporadic, although zealous, and their success, while genuine, was limited. Among the Teutons they were aliens in race and speech ; in continental Christendom they were aliens in ecclesiastical constitution, usage, and sym- pathies. They recognised neither papal supremacy nor episcopal jurisdiction, and they adopted, like their fellow-Celts elsewhere, an obsolete Church calendar, a crescent shaped instead of coronal tonsure, and other non- Roman ecclesiastical usages. Accordingly, as in England during the seventh century, so 1 8 SCOTTISH CHURCH IN CHRISTENDOM in Germany during the eighth, the Celtic Mission was gradually superseded by the Saxon/^ Behind the Saxon, however, we find the Scot ; behind Canterbury and Rome we discern Lindisfarne and lona as inspirers of missionary zeal. The pioneer of Anglo-Saxon missions to the Continent was Wilfrid of York, the earliest evangelist of Frisia (the Netherlands) in 678;^^ and Wilfrid, as we have already seen, was brought up at Lindis- farne by St. Aidan of lona.**^ Twelve years later the work of Wilfrid was resumed, after interruption, by AVigbert, another Saxon, who had been trained in a Scoto-Irish monastery.'*'^ Two years later still, the Frisian Mission developed, under Willebrord, into an organ- ised Church, with Utrecht as its arch - see ; and Willebrord also had been prepared for his life-work in one of those Irish monastic schools which owed partly their missionary direction and devotion to the example of the Columlian Church. ^^ The ministry of Wille- brord, in turn, fired the zeal and stimu- lated the Christian ambition of St. Boniface, who Ijcgan his career as Willebrord's helper, and eventually organised a vast missionary STIMULA TED B V SCO TTISH IMP ULSES 1 9 diocese extending from Utrecht to Chiir.'*^ Thus the labours and triumphs of the great Anglo-Saxon Mission to Central Europe may be traced, at least in part, through personal channels to the impulse and influence of the Scottish Church. The Scottish claim, however, to a share in the glory of Saxon evangelistic enterprise rests on a broader and deeper basis. The missionary zeal of any Church is fostered mainly by the spirit of self-denial and sacrifice, and it was from the Scottish, rather than from the Roman, Church that the early English missionaries received an example of disinterested self- devotion. We have already seen that the mission of St. Augustine, although first in the field, and fortified by the prestige and patronage of Rome, accomplished less for the evano-elisation of Ensfland than the mission of St. Aidan, which issued, forty years later, from an obscure island in the Atlantic Ocean. The reason is not far to seek. Augustine came to England in the double spirit of service and self- seeking, full of pride as well as of devotion ; Aidan came in the spirit of lowly and un- alloyed ministry, after the pattern of Him 20 SCOTTISH CHURCH IN CHRISTENDOM who lived among men as " One that serveth." When Augustine held his first interview with Ethelbert, King of Kent, he and his forty monks arrived with great pomp, preceded by a verger bearing a huge silver cross ; and ere long he accepted and used the royal palace at Canterbury as an episcopal residence.*^ Aidan and his followers, coarsely clad in homespun wool, were content with houses of wood and wattles,^*^ and once when he received from his king a horse with splendid trappings, he gave it away as a useless encumbrance to the first be^orar whom he met ! ''^ Auo;ustine had not long been established in England when he demanded ecclesiastical conformity and sub- mission from the older episcopate of the conquered Britons; his "haughty severity"^- and threatening language aggravated the bitterness of Celt towards Saxon. Aidan was too much engrossed with " doing the work of an evangelist" to trouble either himself or others with ecclesiastical pretensions or con- tentions, and his lowly dwelling in Lindisfarne became the common home of men of diverse speech and rival race.^^ It was under impulses from men like Aidan BEDE'S WITNESS TO SCOTTISH MISSION 21 of Lindisfarne, rather than from men like Augustine of Canterbury, that Home and Foreign Mission devotion would alike be fostered in the Anglo-Saxon Church, and to this higher spiritual influence of the Scottish Mission we have impartial contemporary testi- mony. The venerable Bede had strong preju- dices against the Church of Columba on account of its nonconformity to Roman usage and Church government. He expresses his detesta- tion of its non- catholic Easter observance, and grieves over its irregular episcopate, which, instead of ruling over the Scottish Church, was subject to the jurisdiction of a Pres- byter-abbot.^^ Nevertheless he warms into eloquence in his eulogy of St. Aidan and of the Scottish missionaries as a whole. "A man of singular meekness, piety, and modera- tion," notable for his "love of peace and charity " ; an " example of self-denial and self- restraint," who " taught not otherwise than he lived " ; devoted to " meditation and study," but "zealous in labour for God"; "superior alike to anger and to avarice " ; himself " in- different to worldly wealth," but delighting to use it in " ransoming slaves " and " distributing 22 SCOTTISH CHURCH IN CHRISTENDOM to tlie poor " ; stern in " reproving the proud and powerful," but conspicuous for his "tender- ness in comforting the distressed " — such is the winning picture dnawn by the historian of a rival church and a rival race when he describes the Celtic " Apostle of England." ^^ Writing about half a century after the departure of the Scottish missionaries, Bede looks back upon the period of their ministry, notwithstanding their irregular orders and uncatholic usages, as the Golden Age of the English Church. He contrasts their disinterested devotion and laborious zeal with the widely prevalent self- indulgence and sloth of the clergy in his own time, and sums up his impartial praise of the Scottish monks in these comprehensive words : " They were teachers whose whole care was to serve not the world but God."^*^ St. Boniface, in his excessive zeal for Roman authority, sometimes dealt harshly and intolerantly with the Celtic missionaries in Central Europe ; his unsymj^athetic treatment of these Scoto-Irish pioneers is the one notable blot on his great career.^''' None the less, his own missionary zeal and self-denial sprang much more from the Celtic than from the Roman influences which BONIFACE'S SPIRITUAL ANCESTORS 23 co-operated to create and mould the English Church. His organising genius and his Roman- ising masterfulness Boniface inherited from Augustine of Canterbury, but as regards his grander gifts of missionary earnestness and self-denying devotion, his spiritual ancestors were Columba of lona and Aidan of Lindis- farne.^*^ IV. One other illustration, less notable, yet not without significance, of the missionary work and influence of the early Scottish Church remains to be described. Three centuries had elapsed since the mission of St. Aidan to England, two centuries since that of St. Boni- face to Germany. Continental Christendom, then in the last stage of the first Christian millennium, had reached its lowest depth of spiritual degeneracy and moral degradation. For half a century the Papal chair had been shamelessly filled by paramours or by sons of three abandoned women of the Roman aris- tocracy ; and the moral infamy of Rome had been paralleled by widespread subversion of discipline elsewhere, alike among territorial clergy and in monastic brotherhoods. Here and there, however, were men like Berno and 24 SCOTTISH CHURCH IN CHRISTENDOM Odo of Clugny, who sought to stem the tide of degeneracy by timely efforts to reinfuse into monasticism its pristine self-denial and self-devotion. To this continental reform movement the Scottish Church now con- tributed the work and influence of one of her noblest sons — a kinsman of the royal family, whose name deserves to be rescued from the obscurity of that pre-eminently " dark age," — St. Cadroe. No monkish legend, but an almost con- temporary record,^'^ written, within forty years of Cadroe's death, in the monastery where he spent the eventide of his life, details the history of this Scottish saint and missionary. Devoted from birth, like another Samuel, to God and to the Church by his previously childless parents, who had j)rayed for offspring at Ion a before Columba s tomb, Cadroe was trained as a youth in the monastic college at Armagh, then the chief theological seminary of Celtic Christen- dom. He constitutes thus the last of many links in a golden chain of mutual intercourse and influence binding together the early Churches of Scotland and Ireland. On his return home, fully equipped with sacred lore, ST. CAB ROE'S CALL 25 Cadroe "scattered seeds of wisdom" (to use his biographer's words) throughout the whole country, devoting himself in particular, at his headquarters on the banks of the Earn, to the preparation of Scottish youth for the Church's ministry. After he had thus spent the prime of his manhood, a dream of his uncle St. Bean, in which Cadroe appeared about to pass through three successive caves on his way to a bright shore beyond, was interpreted to mean his destination to a life of self-impoverishment and monastic discipline, along with missionary exile, as the pathway to heavenly rest and reward. Cadroe is " not disobedient to the heavenly vision." In vain the people assemble in crowds to remonstrate against his departure. In vain his royal kinsman, King Constantine, adds his dissuasion to the popular voice. In vain the church of St. Bride at Abernethy, whither Cadroe had retired to pray for guidance, is filled with a congregation who mingle tears with prayers. " I hear a voice you cannot hear Which says 1 must not stay : I see a hand you cannot see Which beckons me away." 26 SCOTTISH CHURCH IN CHRISTENDOM Eventually tlie people, under the influence of a monk with missionary sympathies, make themselves partakers of Caclroe's evangelical zeal by devoting to his enterprise rich gifts of silver and gold. And so he enters on his missionary pilgrimage, through Strathclyde to Northumbria, through North umbria towards London, from London to France. For nearly half a lifetime the Scottish monk exercises his monastic and missionary calling in various regions west of the Rhine, on the banks of the Loire, of the Meuse, of the Moselle ; here reforming an old monastery whose discipline had been relaxed, there establishing a new centre of monastic piety. Christian civilisation, and missionary effort. His ministry continued until his death, about 975, on a journey from the Rhine to his home (a monastery near Metz), in the seventieth year of his age and the thirtieth of his voluntary exile. From one point of view we may be disjDosed to sympathise with King Constantine and the Scottish people in their conviction that there was as much need for Cadroe at home as abroad. It was a period of political conflict and of ecclesiastical tribulation in Scotland, ST. CADROE'S MISSION 27 when pagan Danes and Norsemen, tlien in the zenith of their power, spread themselves over the northern mainland, and ravaged with murderous violence the shores of the Forth and the Tay. But it became not Scotland, which herself owed so much to Foreign Mission zeal, to grudge in the tenth century, any more than in the nineteenth, the devotion of her best to Christian enterprise in other lands. When Cadroe set out on his missionary pilgrimage, endowed with the substance of his countrymen for the support of his expedition, and enriched with the sympathy which their gifts betokened, both he and they were reproducing the devotion of Columba and Aidan, and were helping to transmit to future ages that, missionary spirit of moral helpfulness which is an essential element of Christian character. LECTURE II THE MISSIONARY INFLUENCE OF THE REFORMED SCOTTISH CHURCH ] The Reformed Churches of Christendom, during the first two centuries of their exist- j ence, were not conspicuous for Foreign Mission I enterprise. During the sixteenth century in j particular, while it would be erroneous to I maintain that nothing was done by Protestants for heathendom,^ the Roman Church, although less evangelical in doctrine than the Reformed, was more evangelistic in practice. For this \ early shortcoming of Reformed Christendom extenuating circumstances may be pled. ^ Protestant energies were then everywhere j occupied, and in some countries engrossed, I with the work of self-preservation and of ecclesiastical oro^anisation. Maritime and [ colonial enterprise, moreover, was mainly in THE REFORMED SCOTTISH CHURCH 29 the hands of Eoman Catholic Spain and Portugal,^ so that fewer missionary oppor- tunities were presented to Protestantism than to Romanism, and the spiritual needs of distant heathendom were less prominently brouo;lit under the view of the Reformed Churches. Even in the sixteenth ..century, however, a more substantial beginning of Protestant missionary effort might have been made, and the continued remissness, in general at least, down to the eighteenth century is inexcusable. I. In proportion to its size and oppor- tunities, the Scottish Church occupied, during that period of discreditable lukewarmness, a relatively reputable position. In the fore- front of her original Confession of Faith, drawn up in 1560, the missionary calling of the Church is set forth with a prominence which is found in no other creed of Reforma- tion times. " These o;lad tidinsfs of the Kingdom " — so the Confession declares in its opening paragraph — " shall be preached throughout the whole world for a witness to all nations." If in Scotland, as elsewhere, this duty of evangelising the heathen was / 30 SCOTTISH CHURCH IN CHRISTENDOM for long practically ignored, it must be remembered that the Scottish Reformed Church, during fully a century of its early history, was in almost perpetual conflict with royal despotism. The Church of Scotland, further, as regards both ecclesiastical emoluments and the condition of the mass of its more earnest membership, Avas then a poor Church, unable probably to undertake extensive missionary enterprise. Even at the close of the seventeenth century, moreover, little more than one half of the parishes of Scotland were provided with regular ministers,^ while in the remoter Highlands and Islands, destitute to a great extent of religious ordinances, there was practically a Foreign Mission field at the Church's own o door, claiming priority of attention and cultivation. About the close of the sixteenth century, during a brief period of ecclesiastical tran- quillity, missionary operations were inaugurated north of Inverness and also in Lewis,^ but the work was unhappily arrested (aj^art from local hindrances) by the anglicising policy of King James, and the protracted strife which EARL V MISS ION AR V A SPIRA TIONS 3 1 ensued. Half a century later, in 1647, the same Assembly which approved the West- minster Confession of Faith recognised in the restoration of the Church's liberties a providential call to missionary effort. " Since the mighty and outstretched arm of the Lord" — so that Assembly declares— " hath brought us out of Egypt, and restored to us well-constituted and free national synods, it hath been our desire and endeavour to set forward the Kingdom of our Lord Jesus Christ not only throughout this nation, but in other parts also, so far as God may open to us the way."^ Once more, however, the conflicts of the Church, first with Oliver Cromwell, and subsequently with the restored monarchy, prevented these aspirations from being realised. Nine years after the Revolu- tion Settlement of 1690, when the Scottish Church had at length entered on a period of comparative peace and prosperity, the first practical step was taken in the direction of Foreign Mission enterprise, at a time when Reformed Christendom as a whole still slumbered as regards missionary obligations. The occasion was supplied by the famous 32 SCOTTISH CHURCH IN CHRISTENDOM Darien expedition in 1698. Ten Presbyterian ministers accompanied the colonists, and were enjoined by the General Assembly to labour not only among their fellow-countrymen, but among the heathen natives. A pastoral letter was despatched in 1700 expressing the devout hope that " the Lord would yet honour the missionary ministers and the Church from which they had been sent to carry His name among the heathen." '^ One of the ten was the notable Covenanter, Alexander Shields, the friend and biographer of James Renwick, the martyr.'^ II. With tlie collapse of the ill-fated Darien scheme the mission came also to an end, but a few years later, in 1709, was constituted the Scottish Society for the Propagation of Christian Knowledge, with whose work the modern history of Scottish Foreign Missions practically begins. The main field, indeed, of that Society was among the Gaelic population at home, but a mission to the North American Indians was also established. The third labourer in this field, appointed in 1743, was the illustrious David Brainerd.^ DA VID BRAINERD 33 The missionary career of Brainerd, short though it was (he died after four years' service), marks an era both in the annals of American Indian evangelisation and in the general history of Protestant missionary enterprise. There were eminent missionaries, indeed, to the Indians of North America long anterior to Brainerd. Before the middle of the seventeenth century two English Puritans, John Eliot and Thomas Mayhew, had begun their apostolic labours among the native tribes of Massachusetts, who received from the former the Indian Bible.^ But the work of these pioneers had not been adequately followed up, and when the Scottish Society entered the field, the enterprise had practically to be commenced anew. To David Brainerd, himself an American by birth, but none the less an ambassador of the Scottish Church, belongs the chief honour of having awakened American Christendom to a genuine sense of responsibility for the religious condition of those native tribes whom British colonisation had gradually displaced. ^° His student life had been contemporaneous with a spiritual awakening, which had developed during a 3 34 SCOTTISH CHURCH IN CHRISTENDOM visit of George Whitefield into a signal revival ; and the enthusiasm of devotion, which the great English evangelist had kindled and diffused, manifested itself, in Brainerd's case, as a missionary fervour. His chivalrous declinature of repeated calls to attractive spheres of pastoral labour, and his dis- interested devotion of high intellectual gifts to the despised Eed men ; his four years' arduous ministry, without colleague or even (for a portion of the time) civilised com- panionship, among the native populations of Massachusetts, Pennsylvania, and New Jersey ; his j)erils and privations, cheerfully undergone, in a floorless log-cabin, with a heap of straw for his bed and boiled corn for his fare ; his constant journeys through forest wilds, amid exposure to rain and cold, as well as frequent prostration by fever and ague when far from medical aid ; the en- couraging success and early fruits ^^ of his labours among " my poor Indians," who were then widely regarded as impervious to Christian truth ; the disuse by entire com- munities, under his influence, of idolatrous sacrifice, flagrant intemperance, and a facility DA VI D BRAINERD 35 of divorce involving virtual profligacy ; the conspicuous steadfastness, finally, after his death, of the comparative few to whom, after a thorough testing, he felt himself justified in administering baptism ^^ — all this con- stituted a moral force which exerted a two- fold influence on missionary enterprise. On the one hand, in the narrower sphere of American Christian activity, there resulted (eventually at least) a more sustained and systematic eff"ort to evangelise the red man, through missionary operations which have tempered the frequent selfishness of American political dealings with the race, and have issued in a large portion of the remanent Indian population being Christianised/^ On the other hand, in the wider sphere of the Reformed Church at large, seeds of missionary influence were sown which afterwards yielded a fruitful harvest. Amid the evangelical and evangelistic revival in the beginning of the present century, when missionary literature, now abundant and stimulating, was scant and ineff'ective, no missionary biography so often kindled in the souls of future labourers a missionary zeal, or so much sustained their 36 SCOTTISH CHURCH IN CHRISTENDOM hearts afterwards in difficulty and discourage- ment, as Jonatlian Edwards's Life — virtually an autobiography — of David Braine^xl. Through his Indian ministry Scotland served well the missionary cause, not only in his own, but in later times, and not merely in America, but throughout Reformed Christendom.^^ III. About half a century after David Brainerd's death, a long discussion on Foreign Missions took place in the General Assembly of the Church of Scotland. It was the memor- able debate of 1796, in the course of which the venerable John Erskine of Greyfriars' Church, Edinburgh — the Erskine immortalised in Guy Mannering^^ — replied to an anti- missionary speech with the significant demand, " Moderator, rax (reach) me that Bible." The discussion resulted in the rejection of two synodical overtures, which had proposed that the Assembly should organise a Foreign Mission ; and this unfortunate issue has often been quoted as an illustration of the backward- ness of the Scottish Church, a century ago, in the fulfilment of her Divine Captain's " marching orders." With equal propriety it might be adduced as an evidence of Scotland's com- SCO TTISH MISSIONAR Y SOCIE TIES 37 parative forwardness in missionary zeal ; for the motion to establish a Foreign Mission of the Church was lost by a majority of only 14 in a house of 102 members; while the resolution adopted was grounded merely on temporary inexpediency, and declared the Church's readiness to " embrace with zeal and with thankfulness any favourable opportunity of contributing to the propagation of the Gospel of Christ which Divine Providence may hereafter open." ^"^ Probably at that time there was no other Reformed Church in Europe, except the Moravian,^'^ whose Supreme Court or Council would have shown a minority so large in favour of official and immediate missionary action. In the very year of this notable Assembly, evidence of widespread sympathy with the cause was supplied by the foundation of two Scottish Missionary Societies, one in Edinburgh,^^ the other in Glasgow.^^ Both these associations were composed of office- bearers and members of the Church of Scotland, along with friends of missions among the Scottish Seceders, evangelical zeal tempering the keenness of ecclesiastical antagonism. Within a few years of the establishment of 38 SCOTTISH CHURCH IN CHRISTENDOM those two Societies, the Scottish Churches were virtually, although not formally, represented in the East Indies by a Bombay Mission, after- wards taken over (in 1835) by the Church of Scotland ; in the West Indies by a Jamaica station, subsequently entrusted (in 1847) to the United Presbyterian Church ; in Africa by a Kaffir Mission, eventually (in 1844) trans- ferred to the Free Church. ^° It is noteworthy, moreover, as an illustra- tion of Scottish influence at this period in the growth of missionary enterprise, that a minister of the Church of Scotland, Dr. John Love, an early office-bearer of the Glasgow Association, had been one of the chief founders, as well as the first secretary of the London Missionary Society. ^^ More notable still is the fact that, several years before William Carey arrived in Bengal, an eminent Scotsman, Charles Grant of Inverness-shire, afterwards Chairman of the East India Company, had paved the way for missionary progress, both by personal effort in India and by influence over friends at home. It was Charles Grant who, in 1786, maintained, at his own expense, the first British missionary — Thomas ^^ — who laboured in Bengal. It was CHARLES GRANT -39 from Charles Grant that Carey received in 1793 his warmest and most influential welcome ; and by his prudent counsel the new mission, when it failed to secure freedom for its operations in British India, was transferred to the Danish settlement of Serampore. It was through Charles Grant that Simeon of Cambridge, the leader of the English Evangelicals, devoted part of his strength to the Mission cause, and joined with Grant and others in founding the Church Missionary Society in 1799. Through the influence of Grant, mainly, the East India Company was gradually converted from its antagonistic attitude towards missions, and inaugurated the later policy of friendly tolera- tion towards the propagators of Christian truth. A writing of his, composed in 1792, addressed to his East India co- Directors in 1797, and eventually published by order of the House of Commons,^^ was regarded at the time as the best counteractive to the sneers of Sydney Smith. It anticipated in outline the Indian educational reforms and missionary programme of the nineteenth century, and it had a chief share in the enlightenment of British public opinion. Finally, after his return from India, 40 SCOTTISH CHURCH IN CHRISTENDOM as M.P. for the county of Inverness from 1802, Grant was for about twenty years, in the House of Commons, the leading exponent and advocate of a thoroughly Christian Indian policy.^'* IV. It will thus be seen that, both during the period when Eeformed Christendom was culj^ably negligent of missionary duty, and also during the epoch, at the close of last century, when the missionary revival began, the Scottish Church and its representatives contributed substantially, and even signally, to the narrow yet gradually broadening stream of evangelistic enterprise. It is owing mainly, however, to the work of two eminent Scotsmen of later date that Scotland occupies a con- spicuously influential place in the history of modern missions. These two are Alexander Duff" and David Livingstone. Other Scottish missionaries, indeed, of the present century have stood in the front ranks of the Gospel army. Robert Morrison,^^ the founder of Pro- testant missions in China, and the translator of the Bible into Chinese ; Robert Moffat,^'^ the apostle of Bechuana, who civilised as well as Christianised the fierce Kaffirs, and vindicated the humanity of the despised Hottentots ; LEADING SCOTTISH MISSIONARIES 41 John Wilson,^'' the leading founder of the Bombay Scottish Mission, and, for nearly half a century, the influential promoter of Christian education and philanthropic enterprise in Western India ; John Gibson Paton,^^ apostle of the New Hebrides, and friend of the cannibals in the Western Pacific ; William Macfarlane,^'' evangelist of the Lepchas and Bhootias in N.E. India, to whom the increase of interest in the aborigines of our Indian Empire is largely due; Alexander Mackay,^° of Uganda, the story of whose devoted life and labours has done much to foster the demand for the establishment there of a permanent British protectorate — all these, among others, re- presenting five different branches of what may be called, in the wide sense, the Scottish Church,^^ have extended their influence as missionaries far beyond their own local sphere of labour and their own particular section of Christendom. The two names, however, which are here placed at the head of the roll of modern Scottish evangelists, deserve special commemoration on account of unique service to the Mission cause. Alexander Duff effected a revolution in the method and scope of Indian 42 SCOTTISH CHURCH IN CHRISTENDOM missions, besides helping signally to mould our Indian policy. David Livingstone opened up to missionary as well as to commercial enter- prise the unexplored quarter of a continent, and attracted towards " Darkest Africa " the sympathy of the world. V. Alexander Duff holds a high place among modern apostles, but he himself, as regards missionary ideas, was in no small degree moulded and inspired by another personality, less widely known beyond Scotland, but not less highly venerated for his " sanctified statesmanship " by the Scottish Church. John Inglis — the most sagacious divine of his day,^^ as his recently removed son was the most sagacious Scottish judge of his time — deserves commemoration, both because he was the founder of the earliest mission of the Scottish Church, as a Church, in modern times, and also because he was " the sole and undisputed author," to use Dr. Duff's generous words,^^ of the new missionary policy which the latter developed in detail and carried into successful operation. A powerful sermon preached by Dr. Inglis in 1818, in connection with the Society for the Propagation of Christian Know- IN G LIS AND DUFF 43 ledge ; a memorable resolution of the General Assembly in 1824, unanimously adopted through his great personal influence as well as irresistible arguments ; and an impressive Pastoral Letter, written by him in the name of the Church, and read to all her congregations, became the means of the Church of Scotland taking her place in the van of the missionary army.^* Although Dr. Inglis had never visited India, he understood its missionary needs more clearly than many who had laboured there for nearly half a lifetime. In the true spirit of the Scottish Church, which had ever empha- sised the teaching as well as the preaching of the truth, and the union of secular with religious instruction, he discerned that India required a great system of national education permeated with Christianity, and in particular a combined educational and missionary organi- sation. Thus only could the Christian faith be rooted firmly in the national mind, and a fully equipped class of native Christian teachers, preachers, and social leaders be reared — men whose minds would be stored with knowledge and invigorated by intellectual exercise ; men qualified to be the religious guides of their 44 SCOTTISH CHURCH IN CHRISTENDOM fellow-countrymen, and capable alike of them- selves giving, and of teaching others to give, a reason for the faith that was in them. The history of religion in India had reached at this period a critical stage. For a full generation two fresh currents of influence had been affecting Hindoo faith. On the one hand, the missionary activity inaugurated by Schwarz, and continued by Carey ^^ and others, had been operating with considerable result among the lower strata of Hindoo society, through verna- cular preaching and schools, Scriptures and tracts. On the other hand, the influence of Western literature, philosophy, and science had begun to tell upon the upper social strata, particularly upon the high-caste Brahman popu- lation, and to loosen their faith in the religion of their forefathers. In 1817 there had been opened in Calcutta, under conjoined English and native auspices, a Hindoo College, at which Western higher education was com- municated to the elite of the native youth. The issue was that, under the search-light of European science, the ftdsehood of the physics with which Hindoo theology was inextricably interwoven became patent to the educated DUFF IN CALCUTTA 45 native mind. Among cultured Hindoos, accordingly, the old faitli was gone or going ; and unfortunately, so far as they were con- cerned, nothing was taking its place. The favourite text -books at the Hindoo College were, in philosophy, Hume's Essays and Paine's Age of Reason ; in literature, the licentious dramas of the Restoration age. While Christianity, after long repression, was beginning to reach and to impress the lower castes, influential Hindoo society was drifting rapidly into scepticism and secularism.^*' At this grave crisis Alexander Duff arrived in India, with the educational ideas of Inglis in his head and the glow of missionary enthu- siasm in his heart. He had not been long in Calcutta when he discerned the wisdom of the policy whose general outline had been sketched for him, but whose details were left to himself to supply. " The few converts that have been made in India," he wrote, " can never be the seed of the Church : they resemble rather those short-lived germs which start up under the influence of a few genial days in winter ; let us reach forward to the full life and verdure of spring, when the whole earth shall be 46 SCOTTISH CHURCH IN CHRISTENDOM loosened from its torpour." Changing tlie figure, lie likens the work hitherto accom- plished to the separation of precious atoms from the mass of the heathen rock. What was needed, he said, and what the Scottish Mission aimed at effecting, was the "setting of a train which shall one day explode and tear up the whole from its lower depths." ^" The Scottish scheme of Christian education combined with Western culture had been partially anticipated a few years before. In 1818 Carey had established at Serampore an institution for the " instruction of Asiatic youth," not only in "Eastern literature" but in "European science"; and in 1820 Bishop Middleton had to some extent followed his example by founding " Bishop's College," three miles out of Calcutta. But neither institution fully met the special need of the time. Carey's College was broad in its scope, but its development had been arrested by inadequacy of material support ; ^^ Middleton's was amply endowed, but it aimed too narrowly at rearing a native ministry to work under episcopal jurisdiction ; ^^ while both institu- tions laboured under the fatal drawback of not DUFF AND CAREY 47 being in Calcutta itself, and therefore of not meeting the sceptical and secularistic influence of the Hindoo College on its own arena. Duff discerned the causes of comparative failure, and determined to establish, under the very- shadow of the pagan institute, a fully equipped and catholic Christian rival. In the missionary circles, as a whole, of Bengal his scheme met with disfavour. Educational work, indeed, under missionary auspices, was approved. Through vernacular schools it was already carried on in Calcutta and elsewhere. But his/her education, com- municated through the English tongue, and embracing Western science and culture along with Christian knowledge, was generally regarded as useless, if not pernicious. High- caste Brahmans, it was argued, would not come in any number to a college where they must listen to Christian as well as to secular teaching, and the few who came would drink in infidelity at the secular fountains, without imbibing Christianity at the religious well.^° From Carey almost alone Duif received en- couragement to proceed, but Carey's sympathy was worth the approval of a thousand. Few 48 SCOTTISH CHURCH IN CHRISTENDOM scenes in missionary history are more touching than the first interview between the veteran apostle, ah'cady tottering on the brink of the grave, and the young recruit who had come to carry out more fully, and under more favourable auspices, the work which the other had partially attempted. Without one thought of ignoble envy, and in the spirit of Moses strengthening Joshua on the eve of the conquest from which he himself was debarred, the aged missionary leader bestowed on the young Scotsman and the Scottish enterprise his warm benediction, unselfishly rejoicing in the prospective triumph under another which he had once hoped himself to attain/^ Like all great pioneers, Dufi" found that he must " stoop to conquer." Students would not leave the Hindoo College for his mission- ary institute ; he had to make his bricks as well as to build his house. He began by teaching the very elements of English to native scholars, and after years of drudgery the human material was prepared for the higher Christian education which it was his special aim to impart. ^^ He had to encounter, also, not only the warnings of fellow-mission- SUCCESS OF DR. DUFF 49 aries, but the opposition of Orientalists, as they were called, who decried all culture for Hindoos except on Oriental lines ; ^^ the hostility, moreover, of orthodox natives who raised the cry of Hindooism in danger/'^ But he persevered, and by and by he began to reap a substantial harvest. The capacity of his trained scholars for grasping Christian truth astonished educational inquirers/^ Out of those who received Christian facts and doctrines into their heads, a fair proportion received Christianity into their hearts, braved the domestic or social excommunication which Christian profession entailed, and became influential witnesses on the side of Christian faith/*^ The successful example of Dr. Duff led to a new departure, alike in Indian mission- ary operations and in Indian educational policy. In the missionary sphere, the majority of the leading Societies — even of those farthest removed, ecclesiastically, from the Church of Scotland — gradually adopted, more or less, the Scottish method, not, of course, to the exclusion of vernacular teaching and preaching, but as an indispensable depart- 50 SCOTTISH CHURCH IN CHRISTENDOM ment of a complete missionary organisation/" In the educational sphere,, the Indian Govern- ment, which had hitherto encouraged native culture only on Oriental lines, now gave to English studies a prominent place in the academic curriculum, and aimed at putting the young Brahmans of Calcutta, as regards Western learning and science, on a level with the youth of Oxford or Edinburgh/^ " It was the special glory of Alexander Duff" — so the Bishop of Calcutta, Dr. Cotton, testified in 1863 — "that, arriving here in the midst of a great intellectual awakening of atheistical character, he resolved to make that character Christian. When the new generation of Bengalees were talking of Christianity as an obsolete superstition, soon to be burnt up on the pyre on which the creeds of Brahman, Buddhist, and Mahometan were already perishing, Alexander Duff burst on the scene with his unhesitating faith, indomitable courage, varied erudition, and never -failing stream of fervid eloquence, to teach them that the Gospel was neither ashamed nor unable to vindicate its claims to universal reverence, but was marching forward in the TESTIMONY OF SIR CHARLES TREVELYAN 51 van of civilisation."^^ To select one other witness from a different section of Anglo- Indian influential society, Sir Charles Trevel- yan, who held high office in the East India Company, testifies warmly to the "important influence of Dr. Duff"s exertions upon the action of the Government " ; to the " direct access gained to the future leaders of the people" through the Calcutta College and similar institutions established after its pattern ; to the " new respect paid to mission- aries as tutors of young native chiefs and other highly considered persons " who attended the mission colleges; and to Dr. Duff''s "sagacity at this crisis of Indian history" in distinguishing between " the present abuse " of Western learning and " the im- portant use to which, under proper direction, it might be applied in aid of the Christian cause. These were great and pregnant reforms, which must always give Dr. Duff" a high place among the benefactors of man- kind." ^« VI. More than sixty years have passed since the missionary method designed by Inglis and inaugurated by Duff" was applied 52 SCOTTISH CHURCH IN CHRISTENDOM to the soil of Indian heathendom, and if the spiritual harvest has not been so abundant and so speedy as was at first expected, these results have been attained : 1. Through those numerous Christian colleges and schools which owe their exist- ence largely to Dr. Duff's successful example, a Christian atmosphere has been created which makes the profession of Christianity conspicuously less difficult for the converted native, and renders all missionary agencies correspondingly more productive of visible results. 2. Through the introduction of Western ideas and culture into Hindoo higher educa- tion, the foundation was laid for that great ally of evangelistic preaching and Christian education, the Medical Mission, which owed to Scottish enterprise its earliest separate organisation.^^ The desire also of natives, especially Hindoos of higher caste, for the education of their women has been fostered, and the long-closed door has thus been opened for what many regard as the chief factor of Indian evangelisation — female Christian education. FRUITS OF SCOTTISH MISSION POIICY 53 3. The value of the Scottish missionary policy must be measured not only by the good accomplished, but by the evil prevented ; and it was the timely establishment of Christian colleges by the Scottish missionaries and their imitators which saved Hindoo culture from becoming not only, as now, largely, but almost wholly, secular and infidel. 4. We must reckon not only results achieved in the past, but prospects opened up in the future. The belief that India, as a whole, will be won for Christianity rests chiefly, under God, on the hoped-for rise of a succession of native Christian apostles (seconded by an efficient native ministry), through whom the millions of the vast population will be turned to Christ by the magnetic power which only a fellow-country- man can widely exert. For such apostolates the mission colleges are preparing the way, by causing Christian knowledge to permeate the influential sections of Indian society. After the experience, accordingly, of over half a century, it is recognised by the great majority of competent witnesses that Christian institutions for native higher 54 SCOTTISH CHURCH IN CHRISTENDOM education, through the English language, are an indispensable and eminently effective instru- ment of missionary success and of moral and spiritual progress.^" The verdict of British governors and commissioners, missionaries and clergy, outstanding civilians and military officers, is confirmed by the testimony of non -Christian native opinion. A leader of the theistic Brahmo Somaj publicly de- clared, a few years ago, that he knew the students of mission colleges by their having " more backbone and moral princij)le " ; while an influential organ of the anti- Christian Arya Somaj candidly admits that the higher " educational department has most markedly contributed to swell the ranks of converts," and that with it "is associated the memory of the missionaries' most splendid achievements in proselytisation."^^ VII. David Livingstone entered on his missionary career in 1840 under the auspices of the London Missionary Society, whose headquarters are in that city, but whose supporters include the membership of at least one Christian denomination in Scotland/* The Scottish Church, in the broad sense, DA VI D LIVINGSTONE 55 claims him not only as a son, but as a characteristic representative. His father and forefathers belonged to " Ulva's Isle," close to the cradle of Scottish Christianity. His mother was a descendant of sturdy Coven- anters. He was reared in connection with the " Kirk of Scotland," which he continued to recognise, after he became a Congregational- ist, as a "religious establishment which has been an incalculable blessing to that country. "^^ He grew up in a home where, as he himself relates, the old-fashioned ideal of Scottish piety " so beautifully portrayed in the ' Cottar's Saturday Night ' " was realised, and in a county rich in those traditions of persecuted Presbyterianism whose hallowing influence he loved in later days to recall. ^"^ In the records of his life there are frequent indications that the friend of Africa and the citizen of the world never ceased to be a patriotic Scot.^^ As Alexander Duif created a new era in Indian missions by the union of evangelistic effort with the communication of Western cul- ture, so David Livingstone inaugurated a fresh epoch in African evangelisation by associating 56 SCOTTISH CHURCH IN CHRISTENDOM missionary enterprise with geographical ex- ploration. There were great African mission- aries and distinguished African explorers before his time ; he was great in both spheres. He left the service of the London Society in order not to be hampered in his expeditions by the ideas of narrow-minded friends of missions ; ^^ he declined to be the salaried servant of the Geographical Society, lest his missionary aims should be affected by his obligations as a professional explorer. ^^ But in his eyes exploration was ever the means, evangelisation the end. The love of travel was subordinated to the love of Christ, and consecrated to the service of mankind. Livingstone's influence in rousing Christen- dom to missionary and philanthropic, as well as geographical and commercial, interest in Africa is universally recognised. He revolutionised men's ideas both as to that continent and as to its population. He proved that its central and unexplored regions were not vast deserts but ^fruitful and com- paratively healthy lands, in which colonists and missionaries (under suitable furloumri/ of James Melville, pp. 433, 434; M'Crie's 14 2IO SCOTTISH CHURCH IN CHRISTENDOM Life of Andrew Melville, chap. vii. ; Spottis wood's History, p. 468. 5. Peterkin's Becords of the Kirk, vol. i. p. 478. The quotation is an extract from a letter of the General Assembly to the Scots abroad, and the main topic of the letter is the provision of ordinances for them ; but a wider missionary scope is here plainly indicated. 6. Acts of the General Assembhj, 1638-1842; letter of date February 1700. 7. See HoAvie's Scots Worthies, and Dr. Hew Scott's Fasti, Part IV. 396. Shields was also the author of The Hind let Loose and a Vindication of our Solemn Covenants. He was one of the three Cameronian ministers Avho entered the Church reconstituted in 1690, and he became minister of the second charge at St. Andrews. A brief notice of other ministers who joined the Darien expeditions is contained in the Fasti, Part I. p. 400. They belonged chiefly to the sterner section of the post- Revolution clergy (Burton's Hist, of Scotland, chap. Ixxxv.) Howie suggests that the moderate majority of the Church -wished " to get rid " of Shields by sending him out as a missionary to Darien ; but more probably he and others of the ten, finding themselves out of sympathy with the " moderation " of the Church, were the more ready to offer themselves for service abroad. Shields died in Jamaica of fever in 1700. A similar fate overtook three (at least) of the others. One (Francis Borland) retm-ned to his parish, Glassford. 8. The Society owed its missionary stimulus mainly to a legacy of Dr. Williams of London, yielding £50 a year and payable "a twelvemonth after the Society have actually sent three missionaries to foreign parts." Communications were opened with the American Presby- NOTES 211 terian Church in 1729, and arrangements were made soon afterwards for the establishment of a mission to the North American Indians; but, owing to various causes of delay, it was not till 1741 that the first missionary, John Sargent, actually entered on his labours among the Indians on the Housatonic. The second, Azariah Horton, began work in the following year on Long Island. See Dr. C. A. Briggs's American Presby- terianism, p. 302. 9. Brown's Propagation of Christianity, i. pp. 32, 45 ; Briggs, pp. 97, 98. 10. Jonathan Edwards's X^/bo/^raiwerfZ, pjx 307, 308. 11. These were recorded, at the request of the Scottish Society, in his work Mirabilia Dei inter Indicos. 12. Brown, i. p. 119. 13. Missionary Year- Book of the Eeligious Tract Society, Section IV. chap. i. 14. Jonathan Edwards's Life of Braincrd ; Pratt's Life of Brainerd, with Bickersteth's Preface ; Brown's Propa- gation of Christianity, i. pp. 80-119. David Brainerd was succeeded by his brother John, who died about 1780. Missionary operations were interrupted by the American War of Independence, after which the con- nection of the Scottish Society with the work ceased. 15. Chap, xxxvii. 16. Actings and Proceedings of the General Assembly, 1796. Overtures had been sent from the Synods of Fife and of Moray in favour of a mission being organised by the Assembly. 17. The Moravian Church, or Church of the United Brethren (Unitas Fratrnm) inaugurated its earliest Foreign Mission in 1732 (to the slaves of St. Thomas Island) under the direction of its General Synod. The 212 SCOTTISH CHURCH IN CHRISTENDOM Danish missions in the eighteenth century to the East Indies and to Greenland were organised, not by the Church, but by the Government of Denmark. The Baptist Missionary Society was founded in 1792, not by any representative Council, but by tAvelve ministers in a private parlour. 18. The "Scottish Missionary Society" was founded in February 1796. Its first missionaries were Henry Brunton and Peter Greig, who were sent to Sierra Leone. The mission came to an untimely end in 1800 in consequence of Mr. Brunton's loss of health and Mr. Greig's murder by a native. The former, along with other labourers, Avas afterwards sent to Tartary ; but the work there, after a promising commencement, had to be abandoned, owing partly to the jealousy of the Greek Church. The Society's more prosperous missions to Bombay and Jamaica were founded in 1822 and 1824 respectively. See Brown's Propagation of Christianity, i. pp. 415-49; Dr. Geo. Smith's Short Hist, of Missions. 19. The "Glasgow Missionary Society" was also established in February 1796. Its first mission (to West Africa) proved unfortunate and Avas eventually abandoned; but the mission to the Kaffirs of South Africa, begun in 1821, was a conspicuous success. It included the work of the well-knoAvn Lovedale Institu- tion. Brown, i. pp. 450-73. 20. Brown, i. pp. 436, 448, 465. 21. Dr. Love (a native of Paisley), while pastor of Spitalfield Presbyterian Congregation in London, Avrote the "first small letter" which called together a fcAv ministers to consult respecting the foundation of the London Society. He remained Secretary until 1800, when he became first minister of Aiiderston Church, NOTES 213 Glasgow. He was subsequently appointed Secretary of the Glasgow Missionary Society ; and it was after him that Lovedale Avas so called. See Did. of Natio7ial Bio- graphy, vol. xxxiv. ; Scott's Fasti, Part III. 22. Thomas was originally a surgeon. He was a man of earnest character and varied gifts, although lacking in judgment and stability. He came to England in 1792, and in the following year returned to Bepgal as the colleague of Carey. See Brown's Propagation, vol. ii. p. 1 . 23. " Observations on the State of Society among the Asiatic Subjects of Great Britain." 24. See Dr. George Smith's Conversion of India, p. 97 ; his article on Grant in Good JFm-ds, Sept. 1891, and his Life of Alexander Duff, vol. i. 35, 97. As regards ecclesi- astical connection, Dr. Smith describes Grant as "an evangelical Christian first, and a Presbyterian, Baptist, and Episcopalian afterwards, as his position led him." 25. Morrison was born in 1782, and died in 1834. He was a native of Morpeth, but was of Scottish parentage. See Townsend's Robert Morrison. 26. Moffat, b. 1795; d. 1883. ^qq Lives of Robert and Mary Moffat, by J. S. Moffat. 27. Wilson, b. 1804 ; d. 1875. See Dr. Geo. Smith's Life of John Wilson. 28. Paton, b. 1824. ^qq Autobiography Qdiiiedhy his, brother. 29. Macfarlane, b. 1840; d. 1887. See Kilgour's Darjeeling Mission (in the press). 30. Mackay, b. 1849 ; d. 1890. See Memoir by his sister. 31. Morrison and Moffat were Congregationalists ; Wilson belonged to the Church of Scotland, and after- wards to the Free Church ; Paton was sent out by 214 SCOTTISH CHURCH IN CHRISTENDOM the Eeformed Presbyterian Church ; Macf.arlane was a missionary of the Church of Scotland ; Mackay (son of a Free Church minister) was an Episcopal missionary under the C.M.S. 32. Inglis succeeded Principal Eobertson as minister of Old Greyfriars Church, Edinburgh. He was a prominent leader of the " Moderates," but was highly esteemed by all parties. The writer remembers hearing a warm tribute paid to his memory and work by the late Dr. Guthrie from the Moderator's Chair of the Free Church General Assembly in 1862 or 1863. In his opening address as Moderator of that Assembly in 1896, Principal Miller of Madras spoke of the " sanctified statesmanship of Dr. Inglis " finding " its fitting instru- ment in the evangelical fervour of Dr. DufF." Unhappily for the Church of Scotland, Dr. Inglis died early in 1834, before the " Ten Years' Conflict " began. His son was Lord President of the Court of Session from 1867 to 1891. 33. Duff"'s India and India Missions, p. 481. " Of this rudimental scheme the sole, the undisputed author was Dr. Inglis. With him it originated as the product of his own solitary independent reflection on the known constitution of the human mind and the general history of man." 34. Duff's India and India 3Iissions, p. 485. Dr. Inglis and other influential leaders of the Church were strongly supported in their advocacy of an India Mission by Dr. Bryce, the first Chaplain of the Church of Scotland at Calcutta. Dr. Bryce's proposals, however, diff"ered notably from Dr. Inglis's scheme, and aimed at reaching the better-informed and influential natives by means of lectures and addresses on the doctrines and evidences of NOTES 215 Christianity, to be delivered by the missionaries in the vernacular tongues. See Dr. Niven's reference in Story's Church of Scotland, iii. p. 766 ; and Special Report of Foreign Mission Committee to General Assembly of Church of Scotland, pp. 295, 296. 35. Christian Friedrich Schwarz, a native of Branden- burg, laboured in India from 1750 until his death in 1798. William Carey's missionary career extended from 1793 till 1834. 36. Smith's Life of Duff, vol. i. pp. 103, 116, 144. 37. Letter of Dr. Duff in Smith's Life, vol. i. p. 172. In 1830 the total number of Indian native Christians baptized under Protestant auspices was only 27,000. See Smith's Conversion of India, p. 137. The number in 1890 was 648,800 (Smith, p. 204), and is estimated as now nearly a million. 38. Carey's establishment included not only a " Normal department to train native teachers " and a " Theological Institute to equip the Eurasian and native Christian students, by a quite unsectarian course of study, to be missionaries to the Brahminical classes," but a curriculum of study in "the English language and literature," to enable the senior students (without distinction) " to dive into the deepest recesses of European science." Unfortunately, however, the Seram- pore College lost all the funds it possessed in India owing to a financial collapse in Bengal during 1830-33 ; Carey's own personal income was simultaneously cut down ; and the educational department of the Serampore Mission failed to secure adequate appreciation at home. See Smith's Life of Carey, pp. 381, 382. 39. " It was founded originally for a Principal and two Professors, and as many students as its funds 2i6 SCOTTISH CHURCH IN CHRISTENDOM should enable the Society to maintain during the period of study, and to provide for afterwards in the situations of missionaries, schoolmasters, and catechists at its various stations. These stations were to be under episcopal jurisdiction. As the object of the institution was expressly the propagation of the Gospel, no students were to be admitted who should not propose to devote themselves to that object." Le Bas's Life of Bishop Middleton, ii. p. 107. It is true that a secondary object of the institution was to teach " the elements of useful knowledge and the English language " to " native children without any immediate view to their becoming Christians" (Le Bas, ii. 18, 20), but this could not meet the need of the time. The building is now a Govern- ment Engineering College. 40. Duflf's India Missions, pp. 520-22. 41. Smith's Life of Buff, vol. i. pp. 105, 106. 42. Duff's Lidia Missions, pp. 507, 525-29. 43. Ibid. p. 519. The new movement was stigma- tised by the Orientalists as " Anglomania." It is to be kept in mind that the Scottish Missionaries did not ultroneously substitute Western for Oriental culture ; but, finding the former already in favour, they en- deavoured to Christianise it. 44. Smith's Life of Duff] vol. i. p. 141. 45. Ibid. vol. i. pp. 167, 207. 46. Ibid. vol. i. 159-63, 470-75; vol. ii. 53, 54, 78. "Dr. Duff's converts are the backbone of the native Church in Bengal " (Rev. A. Clifford, Secretary of Church Missionary Society, Calcutta, in Special Report of Church of Scotland Foreign Mission Com- mittee on Educational Missions, 1890). 47. See Special Report above mentioned, and Mission- NOTES 217 ary Year-Boole of Religious Tract Society. Principal Miller of Madras, in his Opening Address as Moderator of the Free Church General Assembly (1896) declares (p. 20) that " the scheme of Christian education in India is the most original and influential contribution we have made to the carrying of Gospel light to the lands that sit in darkness. For, be it remembered that every section of the Church at work in India, not those alone that are of our kin, but that part of England's Church to which Protestant is a distasteful word, and the organisations also that are in obedience to Rome, have followed the example which Scotland set." Dr. Pierson bears eloquent testimony to Dr. Duff's potent influence upon American Missions in his New Acts of the Apostles, p. 130. 48. Smith's Life of Duff, chap. vii. ; Principal Morrison in Special Report of Foreign Mission Com- mittee, p. 292. 49. Smith's Life of Duff, vol. ii. p. 394. 50. Letter from Sir Charles Trevelyan to Dr. George Smith after Dr. Duff's death. See Smith's Life of Duff, vol. i. 195, 196. 51. The oldest organisation specifically for Medical Missions is the Edinburgh Medical Missionary Society, constituted in 1841. Besides maintaining agencies of its own, it supplies Medical Missionaries to most of the larger Missionary Societies. 52. Six years ago the Church of Scotland Foreign Mission Committee received (in answer to request) opinions on this subject from eight-four representative Anglo-Indians of high position, belonging to various spheres of piiblic service. Of these sixty-eight were distinctly, and in most cases warmly, favourable to 2i8 SCOTTISH CHURCH IN CHRISTENDOM Mission Colleges. Sir Chas. Aitchison, lately Lieu- tenant - Governor of Punjab, declares that " the im- portance of Mission Schools and Colleges is even greater now than when Dr. DufF initiated his education policy." " India," he adds, " is only waiting for some native St. Paul to turn by thousands to the Lord. But the more active you are in your schools, the better you will be prepared for that day." Principal Sir Wm. Muir, formerly Lieutenant-Governor of the North- West Pro- vinces, testifies that "it was the Scotch Schools and Colleges which first gave to the Hindoos a bent towards Christianity " ; and that by these institutions our Indian Empire " has been inoculated with Christian sentiment." Sir W. W. Hunter, K.C.S.I., similarly maintains that " if the Scottish Missions were to with- draw from educational work in India, the State system of public instruction would be deprived of one of the most important class of institutions which have tem- pered the exclusively secular teaching of the Govern- ment Schools, and the Indian races would be left to the influence of a constantly increasing propaganda of Hinduism and Islam." Sir Chas. E. Bernard, K.C.S.I., formerly Home Secretary to the Indian Government, declares that "if Christian Schools and Colleges were closed, atheism would be unchecked." Major-General Geo. Hutchinson, C.B., C.S.I., endorses the view of the Church Missionary Society that " abundant spiritual results have followed, and continue to follow from secondary and collegiate education in India." John Woodburn, Esq., Secretary of the Government, North-West Provinces, expresses his "conviction that the Educational Institution of the Scotch Church is pre-eminently its best service to the cause of Chris- NOTES 219 tianity among the people of India." "The time will come when there will be, quite suddenly, an adoption of the Christian faith so widespread as to he almost universal. The preparation for it demands the patient continuance of prolonged labour. ... In this prepara- tion the Missionary Colleges are playing the principal part." See Special Eeport of Foreign JNIission Committee to General Assembly, in volume of Keports for 1890, pp. 231-416. 53. Special Report (as above), pp. 286, 401. 54. The Congregationalists. 55. Livingstone's Missionary Travels, Introductory Chapter ; and Dr. Blaikie's Personal Life of Livingstone. His father left the Church of Scotland aljout 1835, and became a deacon of a Congregationalist church in Hamilton. 56. Livingstone's Missionary Travels, p. 7. 57. Lhid. where he speaks of the "memories of Wallace and Bruce and a' the lave." Dr. Blaikie's Life, pp. 221, 222, 224, 293, 342. 58. lhid. pp. 215, 216, 228. 59. lhid. pp. 349-51. 60. lhid. p. 226. 61. Ih'id. chap. xxii. Pierson's New Acts of the Apostles, pp. 244-48. 62. Blaikie's Life, p. 471. LECTURE III 1. Margaret, wife of James IV. of Scotland, and afterwards Regent, was sister of Henry VIII. ; and her granddaughter, INIary Queen of Scots, was, after Edward, 220 SCOTTISH CHURCH IN CHRISTENDOM Mary, and Elizahcth (whose legitimacy was disputed), heir to the English throne. An eventual marriage between Edward and Mary was, during their infancy, part of Henry VIII.'s policy, Avith a view to the union of the crowns, and was agreed to by the Scottish Estates in 1543. During the Eeformation struggle in Scotland the Scottish Protestant party, or a section of it, was in more or less open alliance with Henry VHL, Protector Somerset, and Elizabeth successively. 2. Froude's Histmij of England, vi. 511 (cabinet ed.) ; Burton's History of Scotland, iv. 64-66 (ed. 1876). 3. Froude, vii. 177; viii. 272; ix. 125-27. 4. Ibid. vi. 573; Paton's British History and Papal Claims, i. 100-102; Stephen's Scottish Church, ii. 117. 5. Froude, vi. 449; vii. 368; Burton, iv. 131-35; Paton, pp. 104, 107, 108; Letters of Mary Stewart in Labanoff's Collection, i. pp. 175-77, 179, 281, 355, 369; ii. 7; vii. 6-10; ^QllQ^heiro! & Catholic Church of Scotland, \\\. 93, 94; Moncrieff's Influence of Knox and the Scottish Refoi'ma- tion on England (Exeter Hall Lectures, 1859-60), p. 32. The League included the Pope (Pius V.), the Em- peror, the Kings of Spain and Portugal, the Dukes of Bavaria and Savoy, and the Eepublic of Venice. The English ambassador, Randolph, asserts that Mary Stewart signed the "band." This is a disputed point; but, as Burton remarks, "whether in the form of a band or not, beyond doubt Mary was the close ally of the King of Spain in all his formidable views and projects for crushing the new religion." 6. MoncrielF, pp. 33-36; Laing's lohn Knox, ii. 139, 146, 554 ; Hume Brown's Jo/^/i/uira, ii. 291 ; Froude, vii. 90, 91; ix. 243; in Short Sketches, i. 114, he ascribes to Knox the prevention of a Spanish invasion in 1571. NOTES 221 7. Seton was Confessor to James V. in that king's youth, and afterwards became chaplain to the Duke of Suffolk, brother-in-law of Henry VIII. M'Alpine was Prior of the Dominican Convent at Perth from 1532 until his flight in 1534. He was presented by Shaxton, the first Protestant Bishop of Salisbury, to a canonry in 1538. Subsequently he rendered conspicuous service to the Keformation cause in Denmark (see Lecture IV. p. 115, and note 15). M'Dowel was sub-Prior of the Blackfriars' Monastery in Glasgow, became chaplain to the Bishop of Salisbury, and was the first in that cathedral to assail publicly the doctrine of Papal Supremacy. See Lorimer's Patrick Hamilton, pp. 181-87. 8. Hume Brown's John Knox, i. p. 104; Laing's IForJcs of Knox, vi. 26, where an extract is given from the Record Office in London of eighty "persons that have had licence to preach under the ecclesiastical seal since July 1547." Rough, originally a Dominican Prior at Stirling, was one of the Earl of Arran's Reforming Chaplains in 1543, and afterwards preacher to the garrison in the Castle of St. Andrews after the assassination of Cardinal Beaton. It was through Rough that John Knox was called by the congregation of the Castle to the ministry. He suffered martyrdom at Smithfield in 1557 under Mary Tudor (M'Crie's Life of Knox, Period ii. ; Lorimer's Precursors of Knox, p. 188). Willock, origin- ally a Dominican in Ayrshire, became, after his return from England, one of Knox's coadjutors in Scotland, and was "Superintendent of the West" in the Reformed Church. Even before he was appointed to that office, the Reformers of Ayrshire 222 SCOTTISH CHURCH IN CHRISTENDOM called him the "Primate" (Laing's linoo; i. 245; M'Crie's Knox, Per. iv. and vi. ; Lorimer's Precursoi'S, 190, 191). John M'Brair was a gentleman of Galloway, who fled to England in 1538 to escape persecution at home. He afterwards preached to the English con- gregation at Frankfort, and eventually became a vicar in Newcastle (M'Crie's Knox, note 1). In addition to the foregoing we find in the Record Office list the names of John Blythe, " Scottishman, Master of Arts," and Thomas Gilham, " Scottishman, Bachelor of Divinity." Among Scotsmen Avho Avere preachers in England during the same period, without the special licence of the Government, was William Harlaw, afterwards minister of St, Cuthbert's, Edinbuigh (1560-78). 9. Laing's Knox, ii. 278. 10. M'Crie's Knox, Per. ii. ; Lorimer's John Knox and the Church of England, chap. i. ; Laing's Knox, ii. 280. Addressing Mary on one occasion, Knox declared that *' God so blessed my weak labours that in Bermck, Avhile commonly before there used to be slaughter by reason of quarrels that used to arise among soldiers, there was as great quietness all the time that I remained there as there is this day in Edinburgh." 11. The "Council of the North" consisted of the leading nobility and gentry of the North of England, and Avas nominated by the Government for the admin- istration of public and ecclesiastical affairs. Knox's address on the occasion is given by Laing, vol. iii. 32. 12. Laing's Knox, iii. pp. 81, etc. ; Ty tier's England under Edward VI. and Marij, ii. 142, 148; Hume BroAvn's Knox, i. 122. Northumberland Avnshed to strengthen the cause of the Reformation in the South NOTES 223 of England ; and the presence of Knox, who discerned his selfish character and reproved his vices, had become disagreeable. 13. The fact of Knox's chaplaincy has been called in question ; but his autograph signature, among those of the other five chaplains, is extant, appended to the Forty-five Articles (afterwards Forty-two), and dated October 1552 (Laing's Knox, vi. 29, 30). 1 4. " Kneeling at the Lord's Supper I thought good amongst you to avoid, and to use sitting at the Lord's Table, which ye did not refuse " (Letter of Knox to the congregation of Berwick, a year or two after he had left them. Lorimer's John Knox mul the Church of England, p. 261). In 1550 Bishop Hooper advocated the same posture ; and in the reign of Mary, Thomas Becon, who had been Cranmer's chaplain, writes in his Displaying of the Pojmh Mass, " Oh, how oft have I seen here in England, at the ministration of Holy Com- munion, people sitting at the Lord's Table." A letter from John Utenhove to Bullinger (in 1552) indicates a sermon by a Scotsman (referring doubtless to Knox) as the chief occasion of the movement against kneeling (Drysdale's History of the Presbyterians in England, p. 66). A memorial to the Privy Council, of date 1552 (discovered by Dr. Lorimer), in favour of sitting at Communion is proved by internal and external evidence to have been substantially the work of Knox. The objection to kneeling was not sustained by the Council, but the memorial led to the adoption, as a compromise, of the " Black Rubric," which was a virtual concession to the views of Knox and of those who sympathised with him (Lorimer's Knox, p. 275). 15. That contemporaries attributed the insertion of 224 SCOTTISH CHURCH IN CHRISTENDOM the Rubric to Knox's influence and representations, appears from a reference in Foxe's AcU and Monuments (vi. 510) to a disputation between Latimer and Dean Weston (1554), in which the latter says, "A runagate Scot did take away the adoration of Christ in the Sacrament, by whose procurement that heresy was put into the last Communion Book ; so much prevailed that one man's authority at that time." The "run- agate Scot" is generally admitted to be Knox. See Laing's Knox,\\\. 80; Hume Brown's Knox, i. 132; Drysdale's Presbyterians in England, p. 68. 16. See Lorimer's Knox, p. 125; Hume Brown, i. 130. The alteration due directly to Knox's inter- vention was the significant omission of a clause endors- ing the ceremonies of the Prayer-Book as "in no point repugnant to the wholesome doctrine of the Gospel." 17. Laing's Knox, iii. 360, 365, 374; Hume Brown, i. 143, 144. 18. Besides writings which are lost, there remain (1) "A Godly Letter of Warning or Admonition to the Faithful in London, Newcastle, and Berwick" (1554); (2) two " Comfortable Epistles to his afflicted Brethren in England" (1554); (3) "A Faithful Admonition to the Professors of God's Truth in England" (1554); (4) " An Epistle to the Inhal^itants of Newcastle and Berwick" (1558). See Drysdale, p. 66. 1 9. Knox was summoned from Geneva in the autumn of 1554 to the pastorate of the Frankfort congregation; and Thomas Lever was afterwards apj)ointed as his colleague. In March 1555 he "withdrew for the sake of peace, mainly on account of difficulties which arose in the congregation over the question of the liturgy to be used. \n the autumn of 1555, during his prolonged NOTES ,25 visit to Scotland, he was appointed pastor of the newly formed English congregation at Geneva, with Christopher Goodman as colleague. His connection with that con- gregation was not finally severed until the spring of 1559, when he returned to Scotland to take part in the closing struggle which issued in the Scottish Eeforma- 162'21?' '^''''°'''' ^^' ^^^^'^^' ^''"^^ ■^'''''"' '■ PP- Whittingham was the chief author of the Geneva Translation of the Bible; Gilby and Sampson were his leading coadjutors. Whittingham afterwards became Dean of Durham. Foxe was the famous Martyrologist. Coverdale, the translator of the Eng- hsh Bible of 1535, had been Bishop of Exeter under Edward VI. John Cole became Archdeacon of Exeter under Elizabeth. Sampson refused the See of Norwich m the same reign because of his Puritan convictions, and was afterwards imprisoned for nonconformity 20. The full title is "Brief Exhortation to England for the speedy entrance of Christ's Gospel, heretofore by the tyranny of Mary suppressed and banished." See Lamgs Kmx, v. 495-522 ; Lorimer's Knox, p. 214 In this manifesto the Eeformer proposes the subdivision of each diocese into ten districts, each district to be under a bishop or superintendent; and he sketches a pro- gramme of educational reform, the leading feature of which IS the erection of higher schools in all divisions for the preservation of religion as well as the diffusion of education." 21. Carlyle, On Heroes, Hero-worship, and the Heroic in History, p. 133. 22 Calderwood's Histm-y of the KirTc of Scotland, ii. p 332 ; Lorimer's Kmx, p. 225. This letter is signed by IS 226 SCOTTISH CHURCH IN CHRISTENDOM Craig, Pont, Wynrame, James Melville, Row, Spottis- wood, and other Scottish Chiu:"ch leaders. Knox's name is not appended, probably because he was not a persona grata with some of the English bishops, on account of his pronounced Puritanism ; but it is significant that at the Assembly which sent the letter he obtained six months' leave of absence, which he spent in England, and which he occupied partly, doubtless, as Dr. Lorimer suggests, in communication with English Puritans. 23. Drysdale, pp. 105, 124, 143, 161 ; Lorimer's Knox, p. 235. The leader of the English Puritans, Thomas Cartwright, printed in 1577 his work on Church Discipline in Scotland. 24. Row, in his History of the Kirk (p. 220), indicates the hopes then entertained in Scotland of England being "reduced to Presbyterial government." In 1592 the King had taken an active part in the establishment of Presbyterianism ; and in 1590 he is said to have uttered the famous dictum about the Liturgy of the Church of England being "an evil said mass in English" (Scot's Apol. Narr. p. 57). The Millenary petition of 1603 was so called not because it was signed by 1000 persons, the actual number being 750, but because it refers to a thousand clergy of the Church groaning under grievances which the petitioners sought to have removed. The document is entitled "The humble petition of the ministers of the Church of England desiring reformation of certain ceremonies and abuses of the Church." The grievances complained of related to matters of ritual, discipline, and doctrine, and did not touch the question of episcopal government. Other petitions, however, less numerously NOTES 227 signed, were presented to James about the same time, craving for " presbyterial consent and council in Church affairs." See Drysdale, p. 235. The Puritan crave received nominal consideration but real disregard at the Hampton Court Conference in 1604. 25. According to the sentence passed on Leighton by the Star Chamber, he was to be imprisoned for life and fined £10,000 ; to be publicly whipped and put in the pillory ; to have his nose slit and one of his ears cut off; and to have his face branded with S.S. (Sower of Sedition). He himself, in his Brief Discoverie, published in 1646, testifies to the infliction of the foregoina; physical mutilation and torture. He was liberated by the Long Parliament in 1641, after ten years' imprison- ment ; reparation was ordered to be made " for his great sufferings and damages." See Trving's Scottish JFriters, ii. pp. 114-20; Drysdale, pp. 248-52; Rush worth's Historical Collections, vol. i. Part IH. 228, 229. 26. The negotiations referred to were those which issued in the royal ratification of the abolition of Episcopacy in Scotland. The Scottish Commissioners included Henderson, Gillespie, and Baillie, who preached every Sunday in London to overflowing congregations on the points in controversy between Puritans and Prelatists. Among other controversial pamphlets issued at this period were Henderson's "Unlawfulness and Danger of Limited Prelacy or Perpetual Presidency," a treatise with a similar title by Baillie, and Gillespie's " Grounds of Presbyterial Government." See Cunning- ham's Church of Scotland, chap. xvii. ; Drysdale, p. 269 ; Clarendon's History of the Behellion, i. 151. "To hear those sermons there was so great conflux and resort by the citizens, that from the first appearance of day on 228 SCOTTISH CHURCH IN CHRISTENDOM every Sunday to the shutting in of the light the Church was never empty " (Clar.) 27. Cunningham, ii. 44 (2nd ed.) ; Drysdale, pp. 283, 291; Dr. James Kerr's Tlie Covenants and the Covenanters, pp. 141, 151, 173, 212, 237, 277, 307, 310, 311. 28. Drysdale, pp. 553, 572 ; Howie's Scots Worthies, William Veitch and Alexander Peden. 29. In 1717, two Presbyterian ministers of Exeter, Peirce and Hallet, were extruded for Arianism ; but in 1 7 1 9, at the Salters' Hall Synod in London, a resolution against the imposition of any subscription was carried by a small majority, and the Arian leaven spread. In 1733, Strong of Ilminster issued an Arian version of the Shorter Catechism ; and, three years later, the revision was re-issued by Samuel Brown of Birmingham, with recommendations by six other leading Presbyterian ministers. About the same time, Pelagianism was advanced by Dr. John Taylor of Norwich. Somewhat later Dr. Joseph Priestley, who had previously sur- rendered the doctrines of the Trinity and the Atone- ment, became the leader of an aggressive Socinian movement. His chief works in this connection were his History of the Co7iceptions of Christianity (1782), and his History of Opinions concerning the Person of Jesus Christ (1786). See Drysdale, pp. 499- 532. 30. The most notable Scottish divine charged with Arian or semi-Arian views was Professor Simson of Glasgow, who, after long controversy, was in 1729 suspended (permanently) from teaching (see Lecture V. note 56). 31. Drysdale, pp. 551-60; John Black's Prc, and was ordained by the Preshytery of Suffolk in 1759. He was the "first Indian preacher who had appeared in Great Britain." 43. In 1713, the Presl)ytery of Glasgow sent out Eobert Witherspoon to Pennsylvania, giving him £40 to "fit him out" (Briggs, p. 109). In 1732, the same Presbytery despatched Alexander Hutcheson to Mary- land, and "paid his expenses to America" (Briggs, p. 193). In 1725, John Deane and William Maxwell were selected by the Synod of Glasgow for pastorates in South Carolina (Briggs, p. 223). In 1735, the Presbytery of Edinburgh, under the auspices of the Society for Promoting Christian Knowledge, ordained John MacLeod of Skye for ministry to a Highland colony in Georgia (Briggs, p. 329). In 1751 the Reformed Presbyterian Church sent out John Cuth- bertson to Pennsylvania (Ellis Thompson, jx 41). In 1753-54 the Anti-Burgher Synod commissioned Alex- ander Gellatly, Ancbed Arnot, and James Proudfoot to organise a Presbytery in the same colony. In 1768, the Burgher Synod sent out Messrs. Edmond and and Mitchell (Briggs, p. 340). 44. Briggs, pp. 163, 171, 175, 181, 192, Ixxiii. Ixxxiii. Ixxxvii. 45. Webster's Biographies, appended to his History, pp. 297-619; biographical notes in Hodge, i. 80-84, 188-90; Briggs, pamm. 46. Webster, p. 318; Briggs, pp. 139, 156, etc. M'Nish came to Maryland from London in 1705 Avith Francis Makemie (see note 49) ; but he was a Glasgow student, and the entry in connection with his matricula- tion there indicates that he was a native of Scotland. 47. Webster, pp. 340, 341 ; Briggs, pp. 208, 246. NOTES 267 Gillespie came from Glasgow to New England in 1712. He published in 1735 a "Treatise against the Deists or Freethinkers, shewing the necessity of Eevealed Religion." His contemporary, Francis Alison, describes him as " that pious saint of God." 48. Briggs, pp. 332, 351, and Ellis Thompson, pp. 46, 52, etc. ; Encyclopaedia Americana, iv. 784 ; Ogilvie's Presbyterian Churches, p. 140. ■• (See also Lecture VI. p. 190.) Witherspoon was minister at Beith and at Paisley, successively, before his removal from Scotland. He wrote Ecclesiastical Characteristics against the Moderates in 1753, a treatise on Justi- fication in 1756, and another on Regeneration in 1764. His collected works were published in Philadelphia and in Edinburgh after his death. He had invitations to occupy important spheres in Dublin and in Rotterdam prior to his appointment in 1706 to the Presidency of Princeton College. The study of Hebrew and of French was introduced by him into the curriculum of that College, and he was the first to deliver lectures to the students. Along with his principalship he held the pastorate of Princeton congregation, and he soon became the recognised leader of the Chiu'ch, under whom, in 1789, the first General Assembly was held. He received the degree of D.D. from Aberdeen in 1764. 49. Webster, pp. 297-310; Briggs, pp. xliv. etc., 116-18, 139, 140, 152. Ogilvie's Presbyterian Churches, p. 135. Makemie (1658-1708) was a native of Ramelton in Ulster, a student of Glasgow University, and a licentiate of the Presbytery of Laggan in Ireland (1681). He emigrated to America in 1683, as pastor of a band of colonists, and for about ten years was an itinerant evangelist, supporting himself by mercantile pursuits. 268 SCOTTISH CHURCH IN CHRISTENDOM Between 1G93 and 1698 he was pastor of a church in the Barbadoes, after which he settled in Maryland. In 1704 he visited London and returned with two young colleagues, M'Nish and Hampton, alumni, like himself, of Glasgow. His arrest, in 1706, for illegal preaching was by the despotic order of Lord Cornbury, who claimed that the Toleration Act was not sufficient to warrant " dissenters " preaching without a special pro- vincial licence. Makemie's acquittal and the irritation of the Puritans against the Governor led to the latter's recall. 50. AYcbster, pp. 364-67 ; Briggs, pp. 186, 242, 256, 304; Ellis Thompson, p. 30. William Teinient graduated at Edinburgh University in 1695, and was ordained by the Bishop of Down as deacon in 1704, and as priest in 1706 ; l)ut after his arrival in Penn- sylvania, in 1710, he became a Presbyterian. Wel)stcr declares that to " William Tennent above all others is owing the prosperity and enlargement of the Pres- byterian Church" (in America). Whitefield in his Diary calls him "an old gray -headed disciple and soldier of Jesus Christ, blessed with four gracious sons." 51. Webster, pp. 440-43; Briggs, pp. 245, 261-63, 267, 304, 305, 326. Alison (1705-79) studied at Glasgow University, and came to America as a pro- bationer in 1734. In 1741 he signed the "Protestation" against the admission into Church Courts of any who had not adopted and subscribed the Westminster standards ; but he was not an extreme adherent of his party, and on the occasion of the re-union in 1758 he preached and published a notable sermon with the title Feacc and Union recommended. He established at New London, where he was minister, and afterwards at NOTES 269 PhiladeljDliia, an academy which the " Old Side " adopted as its training college. 52. In 1724, the Presbytery of Newcastle (Am.) began to exact subscription to the Westminster Con- fession, and in 1728 that Presbytery memoralised the Synod to make subscription universal. This memorial constrained the Church officially to face the question. 53. Subscription of the Westminster Confession by ministers had not been enjoined when that Confession was approved by the General Assembly of the Church of Scotland in 1647, but had been introduced after the Revolution, with the immediate object of protecting the Church from the continuance of heretical Episcopalians in her ministry. In the Presbyterian Church of Ireland subscription was introduced in 1698, but Avas at first required only from licentiates. The obligation was in 1705 extended to ministers at ordination, owing, partly, to the appearance of Arian or semi-Arian heresy. Cunningham's Church of Scotland, ii. 174, 181; Hamilton's Irish Presbyterian Church, p. 1 ] 0. 54. Briggs, pp. 216-21; Hodge, pp. 127-30; Webster, pp. 103, etc. Dr. Briggs brings out clearly the influence of the Irish Pacific Act of 1720 in the framing of the American enactment. The Pacific Act had decreed that/' if any person called on to subscribe shall scruple any phrase or phrases in the Confession, he shall have leave to use his own expressions, which the Presbytery shall accept of, providing they judge such a person sound in the faith, and that such expressions are consistent with the sulxstance of the doctrine." 55. Briggs, pp. 250-72. 56. See Cunningham's Church of Scotland, ii. 246, 247, 267-74, 302, 303, 322-25 ; Niven and Milroy in 270 SCOTTISH CHURCH IN CHRISTENDOM Story's Chiirdi of Scotland, iii. 617, G32-38, 667, 679- 81, iv. 249-51, 261-65, 279-81 ; Briggs, pp. 204-206, Ixxxviii. In the first Simson case (1717) the General Assembly merely enjoined him not to use certain ex- pressions capable of heterodox meaning ; in the second (1726-29) he was held to have denied the necessary existence of the Son of God, and the numerical oneness in substance of the Trinity; but in consideration of alleged retractations, he Avas not deposed, but only suspended. Campbell was accused (1736) of denying that the Being and attributes of God were discoverable without supernatural instruction, and was admonished to be " cautious, and not to use doubtful expressions." Wishart was accused (1738) of "profanely diminishing the due influence of arguments taken from future rewards and punishments." He was not only acquitted l)ut afterwards raised to the Moderator's Chair. Leechman Avas charged (1744) with ignoring, in a treatise on prayer, the necessity of Christ's mediation, but was absolved on the ground that he had elscAvhere exjDressed his belief in that truth. 57. M'Kerrow's History of the Secession, i. 207, 214 ; Cunningham's Church of Scotland, ii. 314-17. 58. Briggs, pp. 318-21. 59. Hodge's Preshyterian Law, j^p. 312, 379, 382. " System of faith " is the expression used in the ordi- nation of ministers ; " system of doctrine " in that of elders. 60. Presbyterianism, under French auspices, was planted in North America before the close of the six- teenth century, and in the seventeenth century there were numerous communities of Huguenot Presbyterians in Canada ; but after the Revocation of the Edict of NOTES 271 Nantes, in 1685, this element of the French-Canadian poj)ulation was virtually extinguished. See Ogilvie's Presbyterian Churches, pp. 153, 154. 61. See Gregg's History of the Freshytcrian Churches in Canada; Ogilvie, pp. 154-58; Campbell's History of the Scotch Presbyterian Church, St. Gabriel Street, Montreal, chaps, ii. and iii. 62. Notable among these was Bishop Strachan of Toronto, who emigrated from Scotland to Canada in the end of the eighteenth century, and took a leading part in the organisation of the Episcopal Church. See Campl^ell, chap. xii. Strachan had been a student in King's College, Aberdeen, and to the end, his preaching, as well as his character, was of the Scottish type. 63. Carroll's Religious Forces of the United States, Introduction, p. xxxv. 64. See statistics in Chambers's Encyclopcedia, v. 379. 65. See address by Dr. Cochrane of Brentford in Report of Third General Presbyterian Council, p. 255- 59 ; and address by Dr. Eobertson of Winnipeg in Report of the Fifth General Council at Toronto, p. 207. 66. Carroll, pp. xxxvi. 457. The Presbyterian Churches of the United States have about 16|- per cent of the total Protestant population. 67. Carroll, pp. 68, 69. 68. Ellis Thompson, pp. 74, 75. The licensing by the Cumberland Presbytery of some earnest young men who had not received full academic training and had not given an unqualified assent to the Confession of Faith, led in 1810 to a ruptiu'e, and to the eventual estaljlishment of the Cumberland Presbyterian Church as a separate denomination. 272 SCOTTISH CHURCH IN CHRISTENDOM G9. Mobcrly's Bamptoii Lectures, p. G8 and App. ; Paper by Dr. John Cairns in Beport of First General Freshyterian Council, p. 56. 70. A President of the United States issued, some years ago, an order enforcing "observance of the Sabbath by officers and men in the military and naval service." The order condemns "profanation of the day," and declares that a due regard for the Divine will, " as Avell as other considerations, demand that Sunday labour l)e reduced to the measure of strict necessity." See Report of First General Presbyterian Council, p. 222. 71. Ibid. pp. 130-33, and 206, where the testimony of a prominent American organ of the R C. Church is quoted to the services of the Presbyterian' Churches : " Their intellectual and moral worth, their philanthropy and zeal for God, the value of many most excellent works which they have written in defence of the Divine Revelation, we fully appreciate. . . . We desire that . . . the Catholic Church in the United States may be strengthened by the accession of that intellectual and religious vigour which such a great mass of baptized Christians contains in itself." The first Temperance Society in America was established by a Presbyterian divine, Albert Barnes. His book, also, on American slavery, was "a thesaurus to the Abolitionists for twenty years." See Ellis Thompson, 130, 132. The names of Edward Robinson, W. M. Thomson, the Hodges, Albert Barnes, Philip SchafF, James M'Cosh, Theodore Cuyler, W. S. Plumer, W. H. Green, W. G. T. Shedd, F. L. Patton, A. T. Pierson, C. A. Briggs, G. M. Grant, are only a few out of many American Presbyterian divines who, in different depart- ments of theological and religious literature, have NOTES 273 exerted a notable influence in America, and also in Great Britain. 72. Report of First General Presbyterian Council, pp. 326-28; Ellis Thompson, pp. 197, 198. 73. Ibid. pp. 198, 199. LECTURE VI 1. Adamnan's Life of St. Columba, Book iii. chap, vi. 2. See Lecture L p. 13, and note 27. 3. The general claim of the English Church, as re- presented hy the Archbishop of Canterbury, to jurisdic- tion over Scotland, rested partly on the shadow}'- basis of an assignation, by Pope Gregory the Great to St. Augustine, of authority over the bishops of Britain ; and partly on the unstable foundation of the treaty of Falaise in 1174. By this treaty William the Lion, under constraint as a prisoner, signed away to Henry II. of England his country's independence, as the price of his own liberation, and the Scottish bishops, with " dexterous diplomacy," agreed to recognise such supremacy of the English over the Scottish Church " as by right it ought to have " (Hailes's Annals of Scotland, i. 130, ed. 1797). The treaty, however, was revoked in 1189 by Richard I. for a money consideration (Burton's Hist, of Scotland, ii. 3). The special claim of the Archbishop of York rested mainly on the undoubted fact that the portion of Scotland between the Forth and the Solway, prior to its absorption by Scotland in the tenth century, had been under the jurisdiction of his predecessors. When the See of Glasgow was re- 18 274 SCOTTISH CHURCH IN CHRISTENDOM vived in 111 4, the Archbishop of York claimed the bishop us a suffragan ; the reconstituted diocese inchid- ing Teviotdale, Avhich had formerly been part of the diocese of Durham (Skene's Celtic Scotland., ii. 375). Similarly, the See of Whithorn had lieen temporarily reconstituted in 731, at a time when Galloway was a province of Northumbria. The Bishop of Whithorn, accordingly, had become a suffragan of York (Bede's Eccles. History, v. 23); and when the bishopric was per- manently revived under David I., the English assertion of ecclesiastical jurisdiction had been renewed. In 1155, Pope Adrian IV. was induced to homologate the claim of York to authority over the entire Scottish Church, with the exception of the Sees of Orkney and the Isles, which, at that period, were still subject to the Norwegian Metropolitan of Drontheim (Stephen's Scot- tUh Church, i. 274, 275). 4. See Fordun's Annals, xv. (in Historians of Scotland, iv. 262); Burton's Hist, of Scot. ii. 3, 4; Cunningham's Church of Scotland, i. 102, 103. The presiding legate was Cardinal Petroleonis ; there were present King Henry II. of England, William the Lion of Scotland, the Arch- l)i shops of Canterbury and York, six Scottish prelates, and other ecclesiastical dignitaries. Henry demanded, and the legate at first advised, the submission of the Scottish clergy ; but the cause of Scotland was ably maintained on historical grounds by Gilbei-t, a canon of Moray, who showed that the Scottish Church had not only been from the first independent of the English, but had taken a leading part in founding the latter ; and a dis})ute between the two archbishops, as to whether the suljmission claimed by the Church of England was due directly to York or Canterl)ury, issued in the NOTES 275 Council being closed without a judgment. The way was thus prepared for the Bull of Clement III. in 1188. 5. See Jos. Robertson's Statuta Ecd. Scot. Pref. xxxix. ; Hailes, i. 144; Cunningham, i. 106. The diocese of Galloway was excepted, and continued to be under the jurisdiction of York until 1358. 6. Sir William JFallace, x. 1003-6. The Roman buikis that than war in Scotland He gart be brocht to scham (shame), where they them fand ; And, but radem (redeem), they brynt them thar, ilk ane — Salisbury use our clerkis than have tane. But, in the Moray Chartulary, is a statute of date 1242 appointing Sarum use in that diocese ; and the same liturgy was established at Dunkeld before 1249, and in Glasgow by Bishop Herbert, who died in 1164. See Lines in Spalding Miscellany, vol. ii. pp. 364-66. 7. "The breaking of an oath . . . like all other offences, has to be measured by the special conditions and prevalent doctrines of the time" (Burton, ii. 258). An oath obtained by coercion is invalid. Under the feudal system, moreover, " every transaction between superior and vassal was made an occasion for oaths " ; so that reverence for an oath was undermined ; and the Church was believed to have the power of absolution. Burns, Scot. JFar of Independence, ii. 170, 171. 8. Robert Bruce, both the Comyns (Buchan and Badenoch), the Earls of Dunbar and Angus, with others, held English estates, which would be forfeited on their engaging in war with England (Burns, ii. 54-58). Bruce, who was of Norman descent on the paternal side, took an oath of allegiance to Edward during Baliol's reign, and up to the time of Wallace's execution lived much at 276 SCOTTISH CHURCH IN CHRISTENDOM the English Court (Burton, ii. 235). After Wallace's victory at Stirling, missives were sent to numerous Scottish nobles, including Angus, Buchan, Badenoch, Dunbar, Lennox, Menteith, Strathearn, and Sutherland, praising them for their fidelity to Edward (Tytler's History of Scotland, i. 144, 145). Up till 1301, Simon Frazer, who eventually was executed by Edward I., served under and received favours from that King (Biirns, ii. 96, 97). The unpatriotic jealousy enter- tained towards Wallace by Scottish nobles led to treacherous dealings prior to the battle of Falkirk (Burns, ii. 32). Fordun plainly ascribes the Falkirk defeat to treason among the nobles, especially the Comyns {Annals, cii.). After the capture of Stirling by the English in 1304, the leading nobles accepted life, liberty, and estates from Edward on the terms of allegiance to him, although the covenant significantly excluded Wallace, Avhom Sir John Menteith captiu-ed and surrendered. He received a large reward for the service (Fordun's Annals, cxvi. ; Burton, ii. 224-26 ; Burns, ii. 130-34). Bruce also suffered from the vacil- lation and hostility of the nobles (Fordun's Annals, cxviii. ; Hailes, ii. 1; Burns, ii. 196-205). Even after the death of Edward I., Scottish barons rendered homage to Edward II. (Burns, ii. 259). 9. Boole of Fluscarden, viii. 1 1 ; Wyntoun's Chronicle, Book viii. chap. v. 817-44; Hailes, i. 220. 10. Fordun's Annals, Ixxxvi. ; Bower's continuation of Fordun's Scotichronicon, xi. 18; Hailes, i. 260. The Abl:>ot barely escaped alive after delivering his message. 11. Grub's Eccl Hist, of Scot. i. 345. The batter- ing-rams were used in the siege of Kirkintilloch, Avliich was in the hands of the Enirlish. Wishart had received NOTES 277 the oaks from the English Government in 1291 out of Ettrick forest ; but he probably reasoned that as the timber was not really Edward's to give, the gift en- tailed no obligation to refrain from using it against Edward's representatives. Fordun {Annals, xciii.) speaks of the indissoluble bond of love between the elder Kobert Bruce (grandfather of the King) and this Bishop of Glasgow. 12. Burton, ii. 202, 237; Burns, ii. 180, 181. In June 1305, before Bruce had openly declared his policy, Lamberton met him at Cambuskenneth ; and they signed together a solemn indenture, by which they " engaged that in all their affairs they would give mutual assistance to the utmost of their power." 13. Bellesheim's Cath. Church of Scot. (Eng. Trans.), ii. 9-11 ; Burton, ii. 208; Burns, ii. 88, 93, 94. 14. Burton, ii. 257, 258; Burns, ii. 276-78. The document was signed by the entire episcopate in the name of the "bishops, abbots, priors, and the rest of clergy in the kingdom of Scotland." The translator of Bellesheim mentions (ii. 18, note) the opinion of some that this Council of Dundee was a General Council of the Estates; but the document (still preserved among the national MSS.) distinctly shows its clerical origin, and the labels for seals, still remaining, bear the names of bishops. 15. "Loricatos et armatos." See Hailes, ii. 15, 16. 16. Burns, ii. 189. He quotes from an English chronicle of the period. 17. Barbom-'s Bnice, Canto cxx. ; Hailes, ii. 83. St. Clair received from Bruce the designation "my own bishop," in recognition of his prowess. He afterwards 278 SCOTTISH CHURCH IN CHRISTENDOM sided with the younger Baliol in his usurpation against David II. Hailes, ii. 172. 18. Bower's continuation of Fordun's Scotkhronkon, xii. 21; Book of Phscarden, ix. 12; Ty tier's History of Scotland, i. 312 (ed. 1828). 19. Hailes, ii. 4, 15, 20, 103-107; Tytler, i. 229- 32, 368-71; Burns, ii. 188-92. " Lamberton's friendship disarmed of its dreadful consequences that sentence of excommunication which was soon thundered against him (Bruce), and his powerful influence in- terested on his (Bruce's) behalf the whole body of the Scottish clergy" (Tytler, i. 229). Immediately after the slaughter of Comyn, Lamberton, Wishart, David of Moray, and the Abbot of Scone publicly joined Bruce. " Throughout the whole struggle that followed, in spite of repeated Bulls, the native clergy, generally speaking, continued to perform their functions, and thus rendered the papal thunder of comparatively little effect " (Burns, ii. 192). 20. Green's Short Hist, of the English Peo];)le, i. 394- 98; Lingard's Hist, of England, ii. 455-68 ;(ed. 1819); Fearson's Engla7id during Early and Middle Ages, ii. 395- 401, 479-85; Burns's JFar of Independence, ii. 458-63; Burton, ii. 232; Russell's Modern Europe, i. 407. In 1299 and 1301, after Wallace's victories, Edward made promises not to "raise taxes save by general consent of the realm." To the ancient charters was appended a declaration (1) that "no tallage or aid should henceforth be laid or levied without the goodwill and common con- sent of the archbishops, bishops, earls, bai'ons, knights, burgesses, and other freemen of our realm"; (2) that "no officer should take goods of any person without the goodwill and assent of the owner " ; (3) that both clergy NOTES 279 and laity of our realm should have their laws, liberties, and free customs as freely and wholly as at any time when they had them best" (Lingard, ii. 465). Edward procured from the Pope in 1305 absolution from these engagements ; but " his hand was stayed " by the re- newal of the struggle with Scotland under Bruce. In 1309 "it was only by conceding rights of imposing import duties upon the merchants that Edward (II.) procured a subsidy for the Scotch war " (Green). 21. Burton, in BlackivoocVs Magazine for Nov. 1862, p. 547, writes: "The stay and support of France, at that terrible juncture, was chiefly the Scots auxiliaries. With these in his own (the English) ranks, instead of fighting against them, it is easy to sec how totally different would have been the strength of the invader." Cf. Burns's IFar of Independence, ii. 465. 22. Macaulay's Hist, of England, i. 15 : "Had the Plantagenets succeeded in uniting all France under their Government, it is probable that England would never have had an independent existence " ; Burns, ii. 466. 23. Stanley's Life of Thomas Arnold, ii. p. 406. 24. Major's Greater Britain, iv. 17 ; In Lib. IV. Lonib. Sent. f. Ixxvi. (Constable's Trans, of Greater Britain, p. 158). 25. Laing's Knox, ii. 282 (Book iv. of History, under 1561). 26. Defensio Secunda, p. 137; M'Crie's Knox, note MM. 27. Hume BroAvn's George Buchanan, pp. 269, 270. In 1664, also, the Privy Council of Scotland interdicted the translation and circulation of the treatise. In the De Jure, etc., Buchanan lays down the principles (l^ 2 So SCOTTISH CHURCH IN CHRLSTENDOM that Acts, after discussion by the representatives of all orders, should be "ultimately referred to the people for sanction"; (2) that if a monarch "extort obedience by force, the people, on the first prospect of superiority in the contest, may shake off so grievous a yoke." 28. Irving's Memoirs of Geo. Buchanan, pp. 249-55 ; Hume Brown, pp. 270, 290, 291 ; articles in N. B. Eeview, xlviii., and in Vict. Nat. Biog. Three editions of the treatise appeared in three successive years. A continental correspondent, to whom Buchanan had sent a copy, descriljcs the eagerness of learned men to have a look of it, and relates how the importunity of friends prevented himself from reading it. The popularity of the work continued in the seventeenth century. During the Civil Wars its notoriety and influence in England arc attested by the follo^Wng epigram : A Scot and Jesuit,^ hand in hand, First taught tlie ■world to say- That subjects ouglit to liave command, And monarclis to obey. Even in the eighteenth century three fresh editions were published. Among the many assailants of the work were Ninian Wingate and Blackwood, in the sixteenth century. Sir. Thos. Craig, Sir G. Mackenzie, and (on the Continent) Arnisseus, in the seventeenth. Among those who endorsed Buchanan's views were Milton, Algernon Sidney, and Locke. 29. Burton, vi. 132; Clarendon, i/i.^;f. of Bel. \. lOG, who testifies that " the Book of Canons Avas thought no other than a subjection to England." 30. Cunningham's Church of Scotland, i. 3G6, 522, ' Mariana, author of Dc Rrijc cl llcijis InstHutionc. NOTES 281 525, 529; Burton, vi. Ill, 112, 160, 161. In his sermon as Moderator of General Assembly, in 1582, Andrew Melville declaimed against " the bloody gully of absolute authority." "That the innovations, resting on the sole authority of the Crown, Avithout any sanc- tion from the Estates or General Assembly, were an invasion of the constitution and of the national liberties, was the main position held by the supplicants " (Burton). 3 1 . Carlyle's Inaugural Address to the Students of Edin- burgh University, T^. 63; of. Burns's JFar of IndeiKndence, pp. 485-89; Burton, vi. 298-300; Stanley's Church of Scot- land, p. 72. Burns quotes from Goldwin Smith {Irisli History and Irish Character, p. 196) the remark that " nothing contributed more than the distinct national character and distinct religion of the Scotch, to save Britain from being entirely subjugated by the absolutism of Strafford and the Anglicanism of Laud. It was not in London, but in Edinburgh, that those conspirators first encountered serious resistance." 32. Cunningham's Church of Scotland, i. 526 ; ii. 40, 43, 45. On the eve of the outbreak of rebellion in England, the General Assembly sent a sympathetic communication to Parliament, and in 1643, after the outbreak, the Solemn League and Covenant was adopted which constituted the alliance between the Scottish Church and the English Parliament. Both in this Covenant and in the earlier National Covenant of 1638, distinct expressions of loyalty to the person and office of the King are united with a determination to resist royal oppression. One of the objects of the National Covenant is declared to be " maintaining the King's Majesty, his person and estate ; and the signa- tories expressly repudiate " rebellion," and any attempt 282 SCOTTISH CHURCH IN CHRISTENDOM at "diminution of the King's greatness and authoi'ity." The subscribers to the Solemn League and Covenant, while declaring their resolution to " preserve the rights and privileges of the Parliament, and the lil)erties of the kingdoms," and to accomplish the " preservation of the reformed religion in Scotland," as well as the " extirpation of prelacy," and the " reformation of religion in England and Ireland," are careful also to state their purpose to "preserve and defend the King's Majesty and authority." Eegarding the attitude of the Church of England and her clergy (prior to the acces- sion of James II.), see Lecky's England in the Eighteenth Century, i. pp. 8, 9 ; and Macaulay's Hist, of Eng. i. 60, 185 ; ii. 296 ; iii. 40, 41 (cab. ed.) " Her (the Church's) favourite theme was the doctrine of non-resistance. That doctrine she taught without any qualification, and followed out to all its extreme consequences." 33. Reid's Fresbi/terian Church in Ireland, ii. 409, 438-41, 449, 458 ; Hamilton's Irish Presbyterian Church, pp. 86, 103, 104; Macaulay, iv. 150, 159, 210, 229. 34. Hodge's Presbyterian Church, ii. 398, 399; Briggs's American Presbyterianism, pp. 347-51 ; Ellis Thompson's Presbyterian Churches in the United States, pp. 56, 57. In 1774, "a prominent advocate of the British Govern- ment " in America, " ascribed the revolt and revolution mainly to the action of the Presbyterian clergy and laity as early as 1 764 " (Hodge). Another contemporary on the same side writes, " I fix all the blame of these extraordinary American proceedings upon them " (the Presbyterians). "The Scoto-Irish on the frontiers of Virginia and North Carolina Avere the first to advance to a declaration of independence " (Briggs). The Rector of Trinity Church, New York, wrote in 1776, "I do not NOTES 283 know one of them (the Presbyterian ministers), nor have I been able, after strict inquiry, to hear of any, who did not, by preaching and every effort in their power, promote all the measures of Congress, however extra- vagant" (Briggs). 35. Buckle's Civilisation in England, i. 664-70, 847- 50; Lecky's England in the Eighteenth Century, v. 301. Buckle gives ample evidence for his assertion that the great Frenchmen of the eighteenth century were stimu- lated by the example of England into a love of progress, and that it was English literature which taught the lessons of political liberty first to France, and through France to the rest of Europe. Lecky (as well as Buckle) shows how " English notions of liberty were made familiar to the French public " through the visits of eminent Frenchmen to Britain, and the translation of English works into French. Among French Revolu- tionists who travelled in Scotland Avas Marat, who received the degree of M.D. from St. Andrews University. 36. Bede's Ecdes. Hist. iii. 25, 26. 37. Fordun's Annals, lix. ; Cunningham's Church of Scotland, i. 114, 115; Stephen's Scottish Chiirch, i. 353, 386. 38. Spoken in 1596, on the occasion of the royal proposal to recall the " popish lords " from exile (Cunningham, i. 432). 39. Cunningham, ii. 15, 187; Stephen, ii. 273, 434. 40. Cf. Lectures III. p. 81 ; V. p. 138. 41. See M'George in Story's Church of Scotland, iv. 124; cf. pp. 102, 103. 42. Ibid. pp. 104-107 ; and Leading Ecclesiastical 284 SCOTTISH CHURCH IN CHRISTENDOM Cases decided in the Court of Session, 1849-74 (collected and edited by Mr. T. G. Murray), pp. 1-62. 44. See speech of Mr. Gladstone in the House of Commons on 6th July 1874, in the debate on the Patronage Bill of that year. "He protested against the power given to the Courts of the Church of Scotland, as a power not given to other Presbyterian bodies, and one that was entrusted to no other ecclesiastical tribunal in any other country." Cf. Dr. Arch. Scott, in Si. Giles's Lectures on the Scottish Church, p. 340. 45. Ogilvie's Presbyterian Churches, pp. 61, 62, 63, 78, 91. 46. See Prof. Lechler's article on the "German Movement towards Presbytery " in the Catholic Presby- terian for February 1879. "Those evangelical churches of Germany in Avhich elders arc elected, church-sessions held, and synods of ministers and elders periodically assembled, count a population of about twenty millions of souls." Addition to Note 35 on Lecture III. As regards John Macleod Campbell, see Memoir by his son, Eev. Donald Campbell, M.A., vol. i. 212, 338; ii. 339 ; and Life of F. D. Maurice by his son, i. 183 ; ii. 537. INDEX Abolitionists, American, 272 Absolutism in Britain, 188, 281 Adair, Patrick, 96 Adolphus, Gustavus, 125, 153 Adopting Act, 153 Aidan, St., 10, 12, 18-21, 23, 27 Airth, William, 217 Aitchison, Sir Charles, 218 Alane, Alexander (Alesius), 112- 115, 219, 250 Alison, Francis, 152, 268 America, Episcopal Church of, 137, 260 Presbyterian Church of, 145- 47, 151, 153, 154, 157 American Independence, 151, 162, 189, 190, 282 Amyraut, Amyraldists, 121 Anglicanism, 68, 164, 193, 282 Anglicans in North America, 161 Anglo-Catholic revival, 80, 198 Annesley, Samuel, 232 Anselm, 106 Anti-burgher Synod, 266 Aquinas, Thomas, 107, 108, 243 Arianism, 77, 78, 99, 155, 228, 229, 269 Armada, Spanish, 63, 128 Arminianism, 120, 121, 155 Arnold, Dr., quoted, 180 Articles, the Forty-two, 68 Arya Somaj, quoted, 54 Augustine, St., of Canterbury, 9, 12, 19-21, 23 Augustus (of Brunswick), 125 Australia, Presbyterian Church of, 133, 134 Awakening, the Great, 152, 154 Baillie, R., 227 Baliols, the, 172, 275, 278 Bancroft, American historian, quoted, 143, 263 Bancroft, Archbishop, 72 Bangor, monastery of, 14, 15, 207 Bannockburn, battle of, 173, 175, 180, 184 Baptists in America, 136, 161- 63, 260 Missionary Society of, 212 Barbour, John, 175 Basel, Council of, 244 Baxter, Richard, 125 Beale, Ninian, 141 Bean, St., 25 Beaton, David, 221, 245, 249 James, 247 P.eattie, Dr., 79, 230 SCOTTISH CHURCH IN CHRISTENDOM Becon, quoted, 223 Bede's opinion of St. Aidaii, 21 of St. Coluniba, 208 Bernard, St., 106, 108, 243 Berno, 23 Beza, on Andrew Melville, 119 "Black Rubric," 68, 223 Blair, Hugh, 91 Robert, 91, 236-38 Blanc, St., 206 Boniface VIII., Pope, 173 St., 17-19, 22, 23 Borland, Francis, 210 Bosa, Bishop, 205 Bothwell Bridge, battle of, 141, 261 Bower, quoted, 172 Bradburn, Samuel, 83 lirahmanism, 44, 47, 50 Brahmo Somaj, 54 Brainerd, David, 32-36, 211 Brendan, 14 Brice, Edward, 90, 91, 235, 237 Brisbane, Sir Thomas, 134 Brown, John, of Haddington, 229 Samuel, of Birmingham, 228 Bruce, Robert, 1, 105, 170, 173, 175, 176, 275, 277, 278 Brude, King, 8 Bryce, Dr., of Calcutta, 214 Buchanan, George, 111, 112, 116, 182, 189, 248-49, 279 Patrick, 249 Buddhism, 50 Buitt, St., 204 Buonaventura, 243 Burgher Synod, 266 Burnet, Bishop, on John Forbes of Corse, 255 Burns, Robert, 3 Burton on Duns Scotus, 243 Cadroe, St., 24-26, 110, 208 Caird, Principal, 230 Calderwood, David, 184 Calixtus, 125 Calvin, 129, 187 Calvinism — in France, 121, 253 in Germany, 114, 124 in United States, 162 Cameron, John, 120, 236, 253, 254 Cameronites, 121, 122 Campbell, Principal, of Aber- deen, 79 Professor, of Glasgow, 155, 270 Canada, Presbyterian Church of, 158-60 Candida Casa (Whithorn), 5, 86 Canons, Scottish Book of, 280 Cappel, quoted, 121 Cardross, Lord, 142, 262 Carey, William, 38, 39, 44, 46, 47, 21.3, 215 Carlyle, Thomas, 3, 70, 186 Carmichael, Alexander, 76 John, 245 Carstares, 187 Cartwright, Thomas, 226 Cathaldus, St., 207 Catholic League, 63, 127, 128, 220 Catholics, Roman, in England, 62 in Ireland, 89 in Scotland, 64 in United States, 162 Cedda, St., 10 Chad, St., 10 Chalmers, Thomas, 78, 80 Charles I., 73, 93, 140, 185 Christmas, observance of, 183 INDEX 287 Church Missionary Society, 39 State support of, 197 See America, Australia, etc. Civil War in Britain, 186, 280 Clarendon, Earl of, 260 Clonard, monastery of, 207 Cochlaeus, 250 Cole, John, 70, 225 College, Bishop's, 46, 215 Carey's, 46 Hindoo, 44 Huguenot, 118, 121 "Log," 152 Presbyterian, in America, 152, 156 Presbyterian, in Canada, 160 Scots, 105, 174, 241, 248, 251 Scottish Catholic, 251 Colmoc, St., 204 Colonial Scheme, 159 Colonisation, Scottish, 2, 88, 94, 103, 132, 145, 233 Columba, St., 7-9, 12-14, 16, 23, 27, 167, 204, 205 Columban Church, 16 Columbanus, St., 15 Colville, John, 253 Conall, King, 167 Commissioners, Scottish, to Ire- land, 96 Communion, posture at, 67, 68, 124, 183, 223 Comyn, 175, 176, 275, 278 Confessions of Faith, 29, 157, 271 Comgall, 14 Congregationalists, 55, 219, 260, 261 Congress, American, 151, 166 Consensus, Swiss, 124 Consistories, 198 Constantino, King of Scotland, 25, 26, 208 Constitutional government of England, 177 Continental Aid Society, 129, 257 Conventicle Act, 76 Convocation, 82, 232 Cooke, Henry, 99 Copland, Patrick, 139 Cormach, 14 Coronel of Segovia, 248 Cotton, Bishoji, quoted, 50 Covenanters, 32, 73, 75, 76, 93, 141, 186, 187, 261 Covenant, National, 122, 185, 188 Coverdale, 70, 225 Cranmer, 68, 69 Cromwell, Oliver, 31, 96, 140, 239 Crusade, tithe for, 193 Culdees, 86 Culdreivny, battle of, 204 Cumberland Presbyterian Church, 271 Cunningham, Eobert, 90, 235, 237 Cuthbert, St., 10 Dalriada, 167, 205, 206 Danish Bible, 115 Church, 115 Darien Expedition, 32, 143, 210 D'Aubigne, Merle, 129, 257 Davenant, Bishop, 255 David, Bishop of Moray, 105, 174 Dickson of Edinburgh, 184 Discipline, English Book of, 72 Scottish Book of, 72 Disruption in Scottish Church, 195 Divine right of kings, 188 SCOTTISH CHURCH IN CHRISTENDOM Dominican friars, 66, 108 Donaldson, Walter, 120, 253 Duff, Alexander, 40, 42-54, 214, 215, 217, 218 Dunbar, battle of, 140 George, 91, 236 Duncan, Andrew, 118, 251 Dundee, Council of, 173, 277 Durie, John, 122-26, 255 Robert, 118, 251 Dutch Church, 118, 133 Independence, 209 East India Company, 38, 39 Education Acts, 200 Christian, in India, 46, 47, 52 Edward I., 169, 171-73, 178, 279 III., 170, 178 VI., 66 Edwards, Jonathan, 36 Eliot, John, 33 Elizabeth, Queen, 64, 68, 70, 127, 225 Ellis, Robert, 245 Emigration, English, to North America, 140 Irish, to North America, 144, 145, 158, 264 Scottish, to France, 104 Scottish, to Ireland, 90, 99, 150, 235, 239 Scottish, to North America, 141, 142, 158 England, Church of, 61, 63-65, 79, 81, 169, 187, 230, 238, 273, 286 English Presbyterianisni, 76-79, 85, 230 Episcopate, Scottish, 81, 138, 171, 172 Erastiani.sni, 81, 195, 198, 199 Erskine, John, 36 Establishment, Church, 192, 199 Ethelbert, King, 20 Evangelical Alliance, 126, 256 Evangelicals, English, 39, 229 Evangelisation of Africa, 55-60 of England, 9 of India, 45-54 of Scotland, 12, 129, 256 of Switzerland, 15 Faelan, St., 204 Falconer, Bishop, 231 Finian, St., 86 Five Mile Act, 76 Forbes, John, of Alford, 118, 251 •of Corse, 122, 123, 254, 255 Patrick, 118 Foreman, Andrew, 245 Foxe, 70, 225 France, Scots in, 104-108 Scottish alliance with, 104, 178 Franciscans, 244, 249 Frazer, John, 142, 263 Free Church of Scotland, 38, 195, 230 French Protestant Church, IIS, 120, 198, 253 Protestant theologj', 122 Fridoline, 15 Froude, cpiotcd, 1 Gadderar, Bishop, 231 Gallus, St., 15 General Assembly of Scottish Church, 32, 36, 43, 74, 83, 148, 155, 184, 193, 194, 196, 210, 211, 214, 2G5, 269, 220, 281 INDEX General Assembly of American Church, 267 of Victorian Church, 259 General Presbyterian Council, 130, 257, 259 Geneva, Book of, 71 translation of the Bible, 225 German Church, 126, 198, 258 Gerson, 111 Gilby, 70, 225 Gillespie, George, 151, 227, 267 Glasgow Assembly of 1638, 186 Missionary Society, 37, 212 Synod of, 148 Goodman, Christopher, 225 Gregory the Great, 9, 273 Grotius, 125 Haldane, Robert, 129, 256, 257 Hall, Bishop, 120, 255 Hamilton, James, 91, 236, 238 Patrick, 113, 237, 247 Hampton Court Conference, 227 "Harry Blind," quoted, 170, 275 Henderson, Alexander, 73, 74, 185, 227 Henry II. of England, 273 v., 178 VIII., 65, 220 Abbot of Arbroath, 172 Hermann von Wied, 113 High Commission, Court of, 185 Hilda, St., 10 Home Rule, 101 Hooper, Bishop, 223 Hugo of St. Victor, 106 Huguenots, 120, 252, 254, 270 Hume, David, 2, 45 Hundred Canons, Irish, 237 Hunter, Dr. Henry, 229 Immaculate conception, doc- trine of, 107, 108, 243 Independence, American, 151, 158, 162, 189, 221 English, 179 Scottish, 1, 168-170 Scottish ecclesiastical, 169 spiritual, 199 Independents, English, 74 India, religion in,.-44 missions in, 38-40, 45-54 Infallibility, Papal, 108 luglis. Dr. John, 42, 45, 51, 100, 214 lona, 7, 8, 9, 12-14, 16 Ireland, early Church of, 12, 16 Episcopal Church of, 91, 92 Presbyterian Church of, 89, 94, 95, 99, 100, 101 rebellion in, 94 saints of, on the Continent, 16 Jacobites, 2, 195 James VI.'s ecclesiastical policy in Scotland, 30, 89, 90, 118, 119, 128, 184 Jesuits, 62, 63, 127 John of Beverley, 206 Jolly, Bishop, 80, 231 • Jonston, John, quoted, 250 Kenneth, 14 Kilgour, Bishop, 138 Kilham, Alexander, 83, 232 Kilian, 15, 246 Kingdoms, union of, 77 Kirk-session in England, 72 Knox, John, 64, 66-69, 91, 116, 151, 181, 221, 223, 224 246, 247, 258 Lamberton, Bishop, 172-74 Lang, John Dunmore, 134, 258 19 290 SCOTTISH CHURCH IN CHRISTENDOM Latimer, 224 Laud, Archbiahop, 73, 92, 96, 140, 255, 260, 281 Leechman, 155, 270 Leighton, Dr. Alexander, 73, 140, 227 Leslie, Bishop, 117 Lever, Tliomas, 224 Lightfoot, Bishop, quoted, 12 Lindisfarne, 10, 12, 20, 21, 23 Liturgy, English, 226 Laud's, 183, 185 Livingstone, David, 40, 54-60 John, 91, 237, 238 London Missionary Society, 38 Long Parliament, 74, 227 "Lord of the Isles," quoted, 176 Love, Dr. John, 38, 212 Luther, 113, 115 , Lutheranism, 114, 124, 247, 250 M'Ali'ine, John (Machabaeus), 66, 114, 221, 250 M'Brair, John,' 66, 222 M'Dowel, John, QQ, 221 Macfarlane, AVilliam, 41, 214 Mackay, Alexander, 41, 214 Macleod, Nonnan, 80, 230 M'Nish, George, 150, 266, 268 Major, John, 107, 110, 111, 113, 181, 241, 246-48 Makemie, Francis, 151, 266-68 Malan, Cesar, 129 Margaret, Queen, 87, 193 Marian persecution, 69 Mariolatry, 107 Mary Stewart, 61, 64, 91, 128 Tudor, 69 Massacre of St. Bartholomew, 128 Irish, 92, 238 Mayflower, The, 139 ]\layhew, Thomas, 33 Medical missions, 52, 217 Melanchthon, 110, 113, 115, 248, 250 Melville, Andrew, 119, 120, 184, 193, 194, 252, 253, 255, 281 Mendicant friars, 110 Methodists, Methodism, 82-85, 136, 156, 161-63, 232, 260 Middleton, Bishop, 46 Millenary Petition, 72, 226 Miller, Principal, quoted, 254 Milligan, Dr. W., 80 Milton, John, 182, 254 Ministry, native Indian, 40, 53 Missions, American Presbyterian , 149, 160, 164, 209 Anglo-Saxon, 18 Colonial, 148 Danish, 212 Dutch, 209 Irish, 14, 16-18, 204, 206, 207 Moravian, 37, 211 Medical, 52, 217 Roman Catholic, 28, 29 Scottish, in America, 32, 148, 149, 211, 266 Scottish, in Africa, 38, 40, 41, 59, 212 " Scottish," on the Continent, 109, 110 Scottish, in England, 9-12 Scottish, in India, 38, 39, 41, 46, 216, 218 Swedish, 209 Swiss, 208 ISIissionary revival, 38-40 shortcomings, 28 societies in Scotland, 32, 37 Mochta, St., 204 Moderates, Moderatism, 151, 155, 214, 267 INDEX 291 Moffat, Robert, 40, 213 Monasteries and monks, Bene- dictine, 109, 116, 245 Irish, 13-16, 86, 245 Scottish, 10, 109, 116, 246 Monastic reform, 247 Monday, Thanksgiving, 229, 237 Monod Frederick, 129 Montalembert on Scottish monks, 11 Morrison, Robert, 40, 213 Morton, Regent, 193 Munro, General, 94 Nantes, Edict of, 270 National Churches, 198, 199 Covenant, 73, 281 movement under Wallace and Bruce, 173 New Connexion, Methodist, 84, 233 " New Side " in American Pres- byterian Church, 154, 156 New York, Synod of, 145-47 Niuian, St., 5, 86 Norham Convention, 171 Norman Conquest, 245 Northampton, Council of, 169 Treaty of, 170 Nye, Philip, 74 Oath of Allegiance to Edward I., 171, 275, 276 Occom, Samson, 149 Odo, of Clugny, 24 "Old Side" in American Pres- byterian Church, 154, 269 Ordination formula in American Presbyterian Church, 153, 157 Orientalists in India, 49, 216 Oswald, King, 9 Oxford Movement, 231 Pacific Act, Irish, 269 Papal Bull recognising inde- pendence of Scottish Church, 170 excommunication of Bruce, 175 legates excluded from Scot- land, 193 ■ Paris, University of, 105 Pastoral Letter on missions, 43 Paton, John Gibson, 41, 135, 213 Patrick, St., 5, 6, 85, 204 Patriotism, Scottish, 2, 103, 169, 171, 173, 175, 184 Patronage, abolition of, 196 Peden, Alexander, 76 Pelagianism in English Presby- terian Church, 228 Pentland Rising, 261 Perth Articles, 185 Petrie, Bishop, 138 Philadelphia, Synod of, 146, 148 "Pilgrim Fathers," 139 Pius v., Pope, 220 IX., Pope, 108, 224 " Plea against Prelacy," Leigh- ton's, 73 Poor Laws, 200 Potitus, of Strathclyde, 5 Prelacy, opposition to, 73, 227 Presbyterianism, African, 133 American, 137-57, 161-66, 259, 270 Australian, 134, 258, 259 Canadian, 158-61, 271 English, 73-79 Irish, 87-101, 233-39 New Zealand, 135 Scottish, 71, 75, 79, 82, 85, 118,.119,*147, 149, 187 292 SCOTTISH CHURCH IN CHRISTENDOM Presbyteriaus, Scottish, in France, 118 in Holland, 118 influence in America, 139, 140, 147, 157, 163 influence on English Presby- terians, 70, 78 Presbytery, earliest in America, 145 earliest in Australia, 134, 259 earliest in Ireland, 95 origin of Scottish, 71 " Presbytery " of Wandsworth, 72 Priestley, Joseph, 228, 229 Priests, Scottish, in exile, 116 Proctor, Henry, of Stafford, 229 Protestantism in Denmark, 115 in England, 62, 65, 127 in France, 120, 253 in Germany, 114 in Ireland, 87, 89 in Scotland, 62, 64, 66, 123 in United States, 161 Puritans, Puritanism in Amer- ica, 139, 164 in England, 33, 65-7,3, 225, 226, 229 manifesto issued at Geneva by John Knox, 70 worship, 68 Ramsay, William, 249 Ratisbon, conference at, 114 Scottish monastery of, 109, 117 Rattray, Bishop, 231 Rebellion in Ireland, 92-94, 238 Rectors, Scottish, in Paris Uni- versity, 109 Reformation, Danish, 115, 221 Reformation, English, 64, 127 German, 113, 114 Irish, 89 Scottish, 62, 65, 70, 113, 220, 225, 258 difi"erence between English and Scottish, 64 influence of Scottish on Eng- land, 70, 71 Reformers, Scottish, in England, 66 on the Continent, 112-15 Refugees, English Protestant, on the Continent, 70 Reid, Thomas, 2, 79 Renwick, James, 32, 187 Restoration of 1660, a reaction, 75, 187 Reunion, ecclesiastical, in Amer- ica, 152, 157, 160 in Australia, 134 in Germany, 124, 126 in Ireland, 239 Revolution, American, 138, 162, 190, 191 British, 76, 183, 188-90 French, 190, 191, 283 Revival, Evangelical, in Amer- ica, 154 in England, 79 in Scotland, 78 missionary, 40 Riddell, Archibald, 142, 262 Riot in St. Giles's, 185 Robertson, Principal, 3, 156, 214 Romanism in North America, 260 conspiracy to restore, in Bri- tain, 62, 127 Rothes, Lord, 185 Rough, John, m, 221 INDEX 293 Sage, Bishop, 231 St. Clair, Bishop, 174 St. Victor, Richard of, 106, 241 Sampson, 70, 225 San Romano, instructed by M 'Alpine, 115 Sarum, use of, 171, 275 Schism, earliest in American Presbyterian Church, 152, 154-57 Scots College, 105, 174, 241, 248 Guard, 104, 240 Presbytery in London, 229 Scottish Church, see Contents Scottish Missionary Society, 212 "Scottizing " in England, 72 Scotus, Duns, 106-108, 241-44 Seabury, Bishop, 81, 138, 260 Secession, American, 160 English, 71 Irish, 239 Scottish, 99, 149, 158, 160, 195, 229, 230, 239 Senalis, 248 Setou, Alexander, 66, 221 Sharp, John, 118, 251 Shields, Alexander, 32, 210 Shotts Revival, 237 Simeon, Charles, of Cambridge, 39 Simson, Professor, of Glasgow, 155, 228, 270 Skinner, Bishop John, 80, 138 Slave tratRc, African, 57 Smith, Adam, 2 Robertson, 80 Sydney, 39 Society for Propagation of Chris- tian knowledge, 32, 42, 148, 149, 210, 266 Socinians, 77, 228, 229 Solemn League and Covenant, 74, 91, 95, 122, 281, 282 Spiritual independence, 119, 192 Stanley, Dean, on Scottish theo- logians, 230 Star Chamber, 140, 227 Stewart dynasty, despotism of, 1, 183-88 Stirke, George, ;39, 260 Stirling, Principal, 149, 150 Strachan, Bishop, 271 Strafford, 92, 96, 186, 281 Taylok, Jeremy, 97 John, 228 Tennent, William, 152, 154, 268 Ternan, 86 Test Act, Irish, 144 Thirty-nine Articles, 68 Thirty Years' War, 123, 128, 170 Thomas, missionary in India, 38, 213 Thomson, Dr. Andrew, 78 Toleration Act, 268 Transubstantiation, 247, 249 Trevelyan, Sir Charles, on Duff 51 Trudpert, 15 Tyrconnel, Earl of, 88 Tyrone, Earl of, 88 TuUoch, Principal, 80, 230 Ulster, prosperity of, 87, 233 Uniformity, Act of, 75 United Presbyterian Church, 38, 230 University of Coimbra, 112 Paris, 105, 108 Scottish, 78, 145 Ussher, Archbishop, 92, 125, 234 294 SCOTTISH CHURCH IN CHRISTENDOM Vasa, Gustavus, 209 Vatican Council, 108 Veitch, AVilliam, 76 Villegagnon, 208 Voluntaryism, 165, 195 Vossius, 125 Waldensian Church, 130 AValker, Bishop, of Edinburgh, 81 Wallace, Gabriel, 116 William, 1, 172, 276, 278 Wars of Scottish Independence, 1, 168 Watt, James, 3 Waverlcy, 3 " Weekly Exercise," 71 Welsh, John, 91, 118, 236, 237, 251 Josias, 91 Wentworth, see Strafford Wesley, 82, 83 Westminster Assembly, 74 Confession, 77, 124, 153, 269 White, John, 232, 255 Whitefield, George, 34, 152-56, 268 Whittingham, 70, 225 Wigbert, 18 Wilberforce, Bishop Samuel, 232 Wilfrid, 10, 11, 18, 206 Willebrord, 18 William of Orange, 188 the Lion, 273 Willock, John, 66, 221 Wilson, John, 41, 213 Wishart, Bishop, 172, 174, 277 Principal, 155, 229, 270 Witherspoon, Dr. John, 151, 190, 207 Wordsworth, Bishop, quoted, 231 THE END Printed by R. & R. Clakk, Limited, Edinburgh. In Crown Suo, Cloth. Price 7s. Qd. net. STUDIES IN HEBEEW PEOPER NAMES BY G. BUCHANAN GEAY, M.A. LECTURER IN HEBREW AND OLD TESTAMENT THEOLOGY IN MANSFIELD COLLEGE j LATE SENIOR KENNICOTT SCHOLAR IN THE UNIVERSITY OF OXFORD. In Crown 8vo, Cloth. Price Is. %d. net. THE APOCALYPSE OF BAEUCH TRANSLATED FROM TEE SYRIAC BY Rev. R. H. CHARLES AUTHOR OF ' THE BOOK OF ENOCH,' ETC. A. & C. BLACK, SOHO SQUARE, LONDON. In Demy 8 to, Cloth. Price 24s. INTRODUCTION BOOK OF ISAIAH WITH AN APPENDIX CONTAINING THE UNDOUBTED PORTIONS OF THE TWO CHIEF PROPHETIC WRITERS IN A TRANSLATION The Eev. T. K. CHEYNE, M.A., D.D. OEIEL PROFESSOR OF THE INTERPRETATION OF HOLT SCRIPTURE AT OXFORD, AND FORMERLY FELLOW OF BALLIOL COLLEGE ; CANON OF ROCHESTER. ' ' This elaborate and scliolarly work. . . . We must leave to pro- fessed scholars the detailed ajjpreciation of Professor Cheyne's work. His own learning and reputation suffice to attest its importance." — The Times. " Full of learning, and forms a perfect mine of critical research." — National Observer. " This truly great and monumental work." — Critical Beviciv. ' ' We heartily congratulate the author on the completion of a long projected work, which will at once take its place among the most im- portant on its subject." — Primitive Methodist Qimrtcrlij Review. " A further and notable contribution to the study of the interesting and difficult problems presented by the Book of Isaiah." — Baptist Marja::ine. ' ' This monument of patient scholarship, wide reading, and indefatig- able research." — The Speaker. ' ' Ein ausgezeichnetes Werk ! Des Verfassers kritische Kraft, seine Umsicht in der Untersuchung und die bcssonnene Ruhc seines Urtheils, insbesondere aber auch die ungewuhnliehe Klarheit seiner Darstellung, die auch die verwickeltsten Fragen in angenehmster Form darzuljieten vermag, haben langst schon seineu Namen bei den Fachgenossen hochangesehcn gemacht." — Deutsclic Litteratur Zcitung. A. & C. BLACK, SOHO SQUARE, LONDON. WORKS BY THE LATE W. ROBERTSON SMITH, M.A., LLD. Professor of Arabic in the Vnircrsity of Cambridge Demy 8vo. Price 15s. net. LECTURES ON THE RELIGION OF THE SEMITES THE FUNDAMENTAL INSTITUTIONS New Edition. Revised throughout by the Audior Demy 8vo. Price 10s. 6d. THE OLD TESTAMENT IN THE JEWISH CHURCH A COURSE OF LECTURES ON BIBLICAL CRITICISM Second Edition. Revised and much Enlarged Post 8vo. Price 10s. 6d, THE PROPHETS OF ISRAEL AND THEIR PLACE IN HISTORY To the Close of the Eighth Centmy B.C. Second Edition WITH INTRODUCTION AND ADDITIONAL NOTES BY The Rev. T. K. CHEYNE, M.A., D.D. ORIEL PROFESSOR OF THE INTERPRETATION OF HOLY SCRIPTURE AT OXFORD CANON OF ROCHESTER A. & 0. BLACK, SOHO SQUARE, LONDON A SHORT HISTORY OP SYRIAC LITERATURE By The Late William Wright, LL.D., Professor of Arabic in the University of Cambridge. Crown 8vo. Price 6s. net. SKETCH OP THE HISTORY OP ISRAEL AND JUDAH By J. Wellhausen, Professor at Marburg. Third Edition. Crown 8vo. Price 5s. SKETCHES PROM EASTERN HISTORY By Theodor Noldeke, Professor of Oriental Languages iu the University of Strassburg. Translated by John Sutherland Black, M.A., LL.D., and revised by the Author. Demy 8vo. Price 10s. 6d. NATURAL THEOLOGY THE OIFFORD LECTURES DELIVERED BEFORE THE UNIVERSITY OF EDINBURGH First Course 1891 ; Second Course 1893 By Professor Sir G. G. Stokes, Bart, M.P. Crown 8vo. Price 3s. 6d. each. OLD TESTAMENT THEOLOGY OR THE HISTORY OF HEBREW RELIGION FROM THE YEAR 800 B.C. By Archibald Duff, M.A., LL.D., Professor of Old Testament Theology iu the Yorkshire United Independent College, Bradford. Demy 8vo. Price 10s. 6d. THE MEMORABILIA OP JESUS COMMONLY CALLED THE GOSPEL OF ST. JOHN By Rev. W. W. Peyton Post Svo. Price 10s. 6d. A. & 0. BLACK, SOHO SQUARE, LONDON. THE LIVES OF THE FATHEKS SKETCHES OF CHUECH HISTOEY IN BIOGEAPHY BY FEEDEEIC W. FAEEAE, D.D, F.E.S. DEAN OF CANTERBURY 2 Vols. Demy ?>vo. Price 245. THE LIFE OF CHKIST AS EEPEESENTED IN AET. BY FEEDEEIC W. FAEEAE, D.D., F.E.S. DEAN OF CANTERBURY New Edition, containing all the Illustrations wliich appeared in the large Edition. Post ivo. Price \Qs. 6d. A. & C. BLACK, SOHO SQUARE, LONDON. GUILD TEXT-BOOKS. Price 6d. each net. LANDMARKS OF CHURCH HISTORY. By Prof. Cowan, D.D., University of Aberdeen. Seventeenth Thousand. RELIGIONS OF THE WORLD. By Principal Grant, D.D., Queen's University, Canada. Eighteenth Thousand. OUR LORD'S TEACHING. By Rev. J. Robertson, D.D.,Whittinghame. Tenth Thousand. HISTORY OF THE ENGLISH BIBLE. By Rev. George Milligan, B.D., Caputh. Tenth Thousand. THE CHURCH OF SCOTLAND. A Sketch of its History. By Rev. P. M'Adam Muir, D.D., Edinburgh. Nineteenth Thousand, LIFE AND CONDUCT. By Very Rev. J. Cameron Lees, D.D.,° LL.D., Dean of the Chapel Royal of Scotland. Twentieth Thousand. CHRISTIAN EVIDENCES. By Very Rev. Alexander Stewart, D.D., Principal of St. Mary's College, St. Andrews. Seventeenth Thousand. THE NEW TESTAMENT AND ITS WRITERS. By Rev. J. A. M'Clymont, D.D., Aberdeen. Twenty-ninth Thousand. THE OLD TESTAMENT AND ITS CONTENTS. By Prof. Robertson, D. D., University of Glasgow. Seventeenth Thousand. EXPOSITION OF THE APOSTLES' CREED. By Rev. J. Dodds, D.D., Corstoriihine. THE PRESBYTERIAN CHURCHES. Their Place and Power in Modern Christendom. By Rev. J. N. Ogilvie, M.A., Bangalore. A. & C. BLACK, SOHO SQUARE, LONDON. Date Due r*i '/i Pi ^-7— 41) MttMii^M^iii jjiifc'Tr^' 'i 41 "^■^ *^ " \ ■X '4B ^ ^^'IWKtlWI*!^-'"^ ^v ^.'l\Z . I- ' ♦ ■■ . ■ y;> * r l-F *- " i« ^