JLIBRARY OF PRINCETON THEOLOGICAL SEMINARY BR782 .R35 1888 Rankin, James, 1831-1902 Handbook of the Church of SC0TU\ND / Zonffttude Weft * from &reen.wich. J. JB ccriKoloyrtaw, H AxnT Handbook of the Church of Scotland. A HANDBOOK OF THE CHURCH OF SCOTLAND "That institution which alone bears on its front, without note or com- ment, the title of ' The Church of Scotland.' " —Dean Stanley, seepage 401. '•' No institution has ever existed which, at so little cost, has accom- plished so mucli good." — Re]}OYt of Comviittee of lionise of Commons, see pcKje 394. "The practical effect of the Church Establishment in Scotland on the information, the morals, and religious character of the people, equals, if it does not surpass, whatever can be imputed, on the same points, to any other Church in the world." —Sir Henry Moncreiff, seepage 396. A HANDBOOE JAN "<> 1915 "r^- », >i ---H y^ OF THE CHURCH OF SCOTLAND BY JAMES EANKIN, D.D. MINISTER OF MUTHILL' AUTHOR OF ' CHARACTER STUDIES IN THE OLD TESTAMENT,' ETC. FOURTH EDITION, REVISED THROUGHOUT, WITH ADDITION OF THREE NEW CHAPTERS ^\il//^ CONSUi>lEBATUR-< WILLIAM BLACKWOOD AND SONS EDIXBURGH AXD LOXDOX MDCCCLXXXVIII All Rights reserved CONTENTS. PreFxVCe to the Fourth Edition, PAGE XV CHAPTER I. THE CELTIC CHURCH OF SCOTLAND, A.D. 400-1100. Period preceding S. Xiniau, ...... 1 S. Niuian, ........ 3 The Foiir Provinces of early Scotland, ..... 4 Pictland or Pictavia — S. Bride, ...... 5 Strathclyde — S. Kentigern, ...... 8 Dalriada or Alba — S. Columha, ...... 11 Bernicia — S. Cuthhert, ....... 15 Characteristics of the Celtic Church, . . . . .16 Special points of distinctiveness, ..... 22 The suppression of these characteristics, . . . .24 Wlio and what were the Culdees ?..... 26 Origin of the Primacy of St Andrews, ..... 28 Seats of Celtic monasteries, ...... 31 Chief Celtic Samts, ....... 32 Kalendar of Scottish Saints, ...... 46 Transitional dedications to S. Peter and S. Mary, . . .50 Epilogue ; on the argument as to clerical orders connected with the Celtic Church of Scotland, . . . . . .51 CHAPTER II. THE ROMAN CATHOLIC PERIOD IN SCOTLAND, 1100-1560. Queen and S. Margaret, ...... Outline of reigns and events of the period, 55 56 VI CONTENTS. Dioceses in Scotland ; the Tliirteen — Primacy of St Andrews, .... Arclibisliopric of Glasgow, .... Dunkeld and the others, .... Collegiate Chnrches, ..... Monastic institutions, ..... I. Rented or Endowed Religious, Canons Regular of S. Angustine, . Tyronenses, Cluniacenses, Cistertienses, . Order of Vallis Canlium, Carthusians, Trinity Friars, Prnemonstratenses, Benedictines, . 11. Friars or Mendicants, .... Carmelites, Dominicans, Franciscans, Friars of S. Anthony, Hospitallers, Knights-Templars, III. Nunneries in Scotland, .... IV. Hospitals, ...... Better features of the Roman Church, Causes of the Reformation, .... Where did the old Church wealth go ? . 63 73 85 121 126 126 126 127 129 130 131 131 133 134 135 138 140 143 CHAPTER III. THE CHURCH OF SCOTLAND AS REFORMED UNDER KNOX, 1560-1572. Three constituents of Reformation, Character of the Confession of Faith of 1560, The First Book of Discipline, Minister, Reader, Elder, Deacon, Superintendent, .... Schools and Universities, Reformers' plans curtailed, Early General Assemblies, Other Church courts at this period, The Lord's Supper— the Sunday Service, Book of Common Order, . Outline of the political history of the period, James Stewart, the Good Regent, 151 151 155 157 158 160 160 161 163 163 164 165 167 CHAPTER IV. FROM THE CONCORDAT OF LEITH, 1572, TO THE TRIUMPH OF PRESBYTERY, 1592. Provisions of the Concordat, .... . Reluctantly confirmed by Assembly at Perth, .... The new Bishops called " Tulchans," ..... 169 170 171 CONTENTS. VI 1 The Concordat an intrigue and surprise, Andrew Melville leads the struggle against it, . Committee of Assembly 1575 defines Bishop as in First Book cipline, ..... Assembly of 1580 declares Bishop's office unlawful, The " Black Acts " of 1584, Compromise in 1586, .... Temporalities of sees annexed to the Crown, 1587, Extravagant Presbyterian speech of the King, . Magna Charta of Presbytery, 1592, Erection of Presbyteries, .... The Second Book of Discipline : its contents, Arrangement of ecclesiastical offices, Deacons, ...... of Dis 171 172 172 173 175 17(i 176 177 177 178 179 180 181 CHAPTER V. THE GREAT STRUGGLE OF PRESBYTERY SUCCESSFUL AT GLASGOW IN 1638, AND FINALLY AT THE REVOLUTION OF 1688. Events from 1596 to 1606, .... Constant Moderators, 1606, .... Bishops consecrated, 1610, .... The Five Articles of Perth, 1618, Accession of Charles I., 1625, .... Laud's Liturgy rejected, 1637, .... National Covenant and Glasgow Assembly, 1638, Archbishop Spottiswood, .... Solemn League and Covenant, 1643, Origin of the present Standards of the Church of Scotland, The Westminster Assembly, .... The Westminster Confession in its character and sources, Discontinuance of Book of Common Order, Four gi-eat Churchmen of the period, From the Civil War to the King's execution, 1642-1649, Period of the Commonwealth, 1649-1660, Restoration of Monarchy, 1660, and of Episcopacy, 1661, Bishop Leighton, . .... Privy Council at Glasgow, 1662 : 300 ministers outed, Military commanders during the persecution of Covenanters, Affairs of Dairy and Eullion Green, 1665, Torture of Neilson and M'Kail, .... The Assertory Act, 1669 : the King's absolute supremacy, Conventicle Act, and compulsory church-attendance, . Letters of intercommuning, 1675, Case of Mitchell ; perjury of his judges, . 182 184 185 185 187 188 189 191 193 193 193 194 195 195 197 199 204 206 206 207 208 208 208 209 209 209 Vlll CONTENTS. Eavages of the Highland Host, 1678, Murder of Archbishop Sliarpe, Battles of Drumclog and Bothwell Bridge, 1679, The three indulgences, The Society-men, .... Sanquhar Declaration and Airds Moss, 1680, The Test Act : 80 ministers leave their parishes, New roll of 2000 proscribed men, James II. succeeds to the throne, 1685, The last of the martyrs, 1688, Landing of William of Orange at Torbay, Claim of Eight of Scots Parliament, " Eabbling" of Ejiiscoi^al clergy. Episcopacy abolished, 1689, Literary and social position of the Covenanters vindicated, Vindication of Presbyterian majority. 210 210 210 212 212 213 214 216 217 217 219 220 220 220 222 224 CHAPTER VI. FROM THE REVOLUTION SETTLEMENT TO THE END OF THE REIGN OF MODERATISM, 1668-1806. Early Assemblies after the Revolution, . Eestoration of Patronage, 1712, . Foundation of distorted histories, " Marrow" controversy: the Simson case, First Secession, 1733, The Seceders fast and pray against Whitfield, Moderates and Populars, . Subject of contention : Call and Presentation, History of Call and Presentation, Eeason of Moderates' preference of Presentation Leaders of the two parties. Literature of the Church, The Leslie case, .... True method of estimating the Moderate party, 227 229 231 231 232 232 233 233 234 234 236 236 238 238 CHAPTER VII. DATES, CAUSES, AND COURSES OF SECESSION IN THE PRECEDING PERIOD, AND LATER. " The Four Brethren : " Associate Presbytery, 1733, . . .240 Their original principles strong for Church and State, . . . 240 Associate Synod, 1742, ....... 241 Burgher schism, ........ 242 CONTENTS. IX First Belief Presbytery, 1761, Liberality of tlieir views of the Lord's Supper, . First Voluntaryism iu " New Light" Burghers, Five small unions, .... Reformed Presbyterians : their history, Change of their fundamental principle in 186-3, . Schism in their body in 1863, Expediency the true reason of the Voluntary principle, 242 242 243 244 245 246 246 247 CHAPTER VIIL FROM THE LESLIE CASE TO THE FREE CHURCH SECESSION, 1806-1843. The Voluntary controversy, 1832, Church Extension Scheme, Chapel Act, 1834, The Veto Act, Its trial in the Auchterarder case. The Veto declared ^dtra vires, How it might then have been dealt with. Extravagant language used in the Veto controversy. Real extent of the Secession of 1843, Self-praise of the Seceders, and calumny of the brethren, Contemporary Journal of the Secession by Norman Macleod, 250 251 251 252 252 253 253 254 254 255 256 CHAPTER IX. (1.) GRADUAL RECOVERY AND EXTENSION OF THE CHURCH SINCE THE SECESSION OF 1843. Systematic abuse of the clergy by the Seceders, Christian spirit of patience and speaking by good work Church recovery : Glasgow, Paisley, Greenock, Aberdeen, Dundee, Edinburgh, . Specimen of recovery in two country parishes, . Lord Aberdeen's Act, 1843, Patronage Abolition Act, 1874, . 261 261 263 265 266 267 269 (2.) THE SIX PRINCIPAL SCHEMES OF THE CHURCH. The Endowment Scheme, ...... 271 Home Mission, ......•• 277 Augmentation of Smaller Livings, ..... 279 Foreign Mission, . . . . . • • .281 X CONTENTS. Colonial Sclieme, . Mission to the Jews, Tlie Baird Trust, Baird, Croall, and Lee Lectures, 284 287 290 291 (3.) SOME POINTS OF IMPROVEMENT. Taste, tolerance, and literature, ...... 292 Cliurcli service, ........ 294 Churcli arcliitecture and freedom of seats, . . . . 295 Parochial organisation — 1. Need, on principle, of higher livings or prizes in the Church, . 297 2. How fifty higher livings may be created, . ... 299 3. Evils of competitive leets and of rotation in Presbyteries, . 300 4. Need of more public spirit and less Congregationalism, . 302 Five great Churchmen of recent days, ..... 304 CHAPTER X. THE SCOTTISH EPISCOPAL CHURCH. (1.) CENTURY OF JACOBITE EPISCOPACY, 1688-1788. Three dates of Episcopacy in Scotland, ..... 308 The deprived Bishops of 1688, ...... 309 Continuance by Bishops without dioceses, . . . .311 New ritual : Usagers and Collegers, . . . . .313 Canons for government of Church, ..... 317 Rebellion of 1745 and penal laws, . . . . .318 Consecration of Bishop Seabury, ...... 319 Loyal prayers resumed, ....... 320 (2.) MODERN SCOTTISH EPISCOPACY. Repeal of the penal laws, Conventions to reconcile ministers in English orders, State of the Church and growth of its Canons, . Attack on Scottish Communion Office, . Baptismal regeneration : ecclesiastical titles. Further advance in ritual. New ecclesiastical buildings, Closer connection with the Church of England, Statistics of Scottish Episcopacy, Roman Catholic statistics comj)ared. Bearing of the historical outline on Church union. Outline of the argument for ordination by Presbyters, 320 321 323 326 328 329 330 .331 332 334 334 336 CONTENTS. XI CHAPTER XL THE COXSTITUTIOX AND COURTS OF THE CHURCH. Tlie principle of equality of ministers, . Representation of the people by ruling elders, The gradation of Church courts, . The Kirk-Session, The Presbytery, . The Provincial Synod, The General Assembly, . 339 340 341 341 342 344 344 CHAPTER XII. THE PROPERTY AND REVENUE OF THE CHURCH. Antiqiiity of Church property, History of tithes, .... Tithes after the Reformation, Benefices of the regular or monastic clergy. Commission of 1617, .... Valuation of teinds under Charles I., Erskine on tithes and augmentation of stipend. Principle of grain stipends, and periodical augmentation. Exposure of the weakness of three common objections, Ecclesiastical buildings and assessments, Total value of Church endowments. This only a remnant of the old endowments, Position of the Church pecuniarily summarised, 348 348 349 350 351 351 353 on. 353 354 356 356 358 ^ 360 CHAPTER XIII. ECCLESIASTICAL STATISTICS. Statement of the membership of the three Presbyterian Churches, Details of the membership of the Church of Scotland in 1886, . Ecclesiastical column in the Census resisted by Nonconformists, Relative number of places of worship, . Old partial Census of 1851, .... Fallaciousness of the test of church attendance. Statistics of marriage for all denominations, The unchristian character of competition in giving, Abstract of contributions of Church of Scotland for 1886, Sustentation Fund of Free Church analysed, I'ree Church retrograde compared with popiilation. United Presbyterian Church also retrograde, Church of Scotland increase, .... 362 363 366 367 367 368 369 370 371 374 374 375 375 Xll CONTENTS. CHAPTER XIV. ARGUMENTS EMPLOYED AGAINST NATIONAL CHURCHES IN GENERAL, OR AGAINST THE CHURCH OF SCOTLAND IN PARTICULAR. 1. Said to violate the rights of conscieuce, .... 378 2. Said to disturb religious equality, ..... 379 3. Said to be unscriptural, ...... 381 4. Said to be injurious to religion itself, .... 382 5. Church of Scotland said to be in a minority, . . . 384 6. Said to be more objectionable since Patronage Act, 1874, . . 386 7. Disestablishment said to be the basis of Presbyterian union, . 387 Further matters bearing on these arguments, .... 388 Opposition to Mr Dick Peddie's Bill, . . . . .388 Mr Finlay's Bill, and Dr Cameron's Motion, .... 390 ' Spectator ' on two kinds or degrees of Disestablishment, . . 391 CHAPTER XV. TESTIMONY RENDERED TO THE CHURCH OF SCOTLAND BY STATESMEN, HISTORIANS, AND THEOLOGIANS, MOSTLY OF OTHER CHURCHES. Article in Treaty of Union, 1707, guarding the Church, . . 393 Report of Committee of Commons in 1834, .... 394 Sir Walter Scott : his character of " good Mr Morton," " Dr Erskine," and " Reuben Butler," ...... 394 Six Bishops of the Scottish Episcopal Cluirch in 1835, in an Address to King William IV., 395 Sir Robert Peel on supporting the National Church, . . . 395 Lord Gillies : the usefulness and stability of the Church unimpaired by decisions of civil courts, ...... 395 Lord Medwyn, an Episcopalian, on the ground of its unsurpassed usefulness, desires the continuance and pi'osperity of the Church of Scotland, 396 Sir William Hamilton, Bart. : the Church of Scotland the most faith- ful and independent of all branches of the Reformed Church, . 396 W. E. Gladstone: his original views as to the State's duty and in- terest to co-operate with the Church — the insufficiency of Volun- taryism — the Scottish Establishment the national estate of re- ligion for that kingdom — and faith plighted to support it, . 397 Dr Chalmers : impotency of Voluntaryism — call for Churchmen to labour on, and for the squabble of Voluntaryism to cease, . 399 Dr William Cunningham still renounces Voluntaryism after 1843, . 399 Thomas Carlyle : good influence of the Presbyterian Church on Scot- tish national character, ...... 400 CONTENTS. xiii Lord Macaulay : the nationality of the Church, . . . , 401 Dean Stanley : Church of Scotland the Church for Scotland, . . 401 Sir W. Stirling-Maxwell, M.P. : popularity of the Church above all sects, and her position now better than ever before, . . 401 Lord Moncreiff, a Free Churchman, warns against Disestablishment as both needless and dangerous, ..... 403 Dr Normau Macleod : would widen the Cliurch for all Presbyterians, but preserve endowments to secure a proper ministry, . . 404 Duke of Argyll : the freedom of the Church of Scotland, aud its superiority to party strife, ...... 406 'Blackwood's Magazine,' Sept. 1878: the Liberal attack on Church Establishments inconsistent with previous principles of Liberals, and makes the Liberal party the tool of religious jealousy, , 407 Professor Flint : the Church of Scotland the chief fountain of Scot- tish life and main stream of Scottish history, and less one-sided in politics than any other Church, ..... 408 Principal Tulloch : danger to the Liberal party in assailing the Church of Scotland at the instigation of Piadicals, . . . 412 Dr H. Bonar : political Christians and Christian politicians, . . 416 Lord Provost Ure of Glasgow (a United Presbyterian), in 1881, says, The Church of Scotland has made us the people we are, . .417 Professor Ed. Caird : the Church a benevolent institiition, tolerant in creed, democratic in constitution ; no reason why it should perish, ........ 418 War burton : the special aims of Church and State, and that they have mutual need of each other, ...... 419 Paley : a religious Establishment defined and defended, . . 419 Burke : a comprehensive Established Church, a safeguard against infidelity and indiff"erence, ...... 420 Southey : relation of an Established Church to civil order and patriotism, and the beneficent operation of the patrimony of the Church, ........ 420 Coleridge : the Church completes and strengthens the State, . . 421 Burns : Church and State, ...... 422 Wordsworth : Church and State, ..... 422 Gladstone : Church and State, both needed, .... 422 Mr Forster, M.P. : value of the parochial system, . . . 423 Writer in 'Scotsman,' 9th Feb. 1882: on the work done by the Church in return for its endowments, .... 423 Mr M 'Lagan, M.P. : shows that the Church does not interfere with religious equality, ....... 424 Lord Selborne warns against carrying Disestablishment by a bare majority of Parliament, or by taking it piecemeal over the king- dom, ......... 425 Lord Hartington denounces Mr Gladstone's making Disestablishment a bribe to promote Irish Home Rule, .... 426 XIV CONTENTS. SUMMARY AND CONCLUSION. Keview of the pre-Eefonnation Church of Scotland, . . . 430 Review of the post-Reformation Chnrcli of Scotland, . . . 432 How the Church of Scotland is unfairly assailed, and how our social life is hampered by hundreds of needless churches, . . 435 The fair and true ideal of a National Church for Scotland, . . 438 Index, . .... . . 441 MAPS. The Monastic Chukch prior to the Eighth Century, Frontispiece. State of Church at close of Thirteenth Century, To face page Q'i. ^.^* These Maps are given hy kind 2^^'>">nission of Dr Skene, and Mr David Douglas, Publisher, Edinhuryh. PREFACE TO THE FOURTH EDITION. Besides many paragraphs inserted here and there to improve the original plan of the Handbook, three entire chapters (I. II. X.) are novr added to extend the plan, so that the Church of Scotland may be seen and judged in its relation not onl}' to modern Dissent but also to the whole Christian history of our forefathers. It is hoped that an outline of the two forms of earlier ecclesiastical constitution will enable the reader better to appreciate some of the features of the Church of Scotland which come to it by liistorical continuity. The wider view thus gained of the Church in its real relation to past and present, is fitted to make its members more zealous in its defence, and to lead rivals or enemies (those at least whose minds are open to reason and fact, and who prefer patriotism and unity to party and sect), to reconsider their recent policy of persecution, misrepresentation, and overthrow. Originally the Handbook was written in 1879 for the pur- pose of Church defence, to counteract the organised system of attack (for a series of years, and with large expenditure) di- rected against the Church, chiefly by the "Liberation Society." The Church Interests Committee appointed by the General xvi PREFACE. Assembly of 1882 (with the late Prmcipal TuUoch and Lord Balfour of Burleigh as joint conveners) — by a series of solidly written and well-timed addresses to the people of Scotland, by organising petitions to Parliament and public meetings of the friends of national religion — has succeeded in awakening the Church itself, gathering for co-operation many thousands of thoughtful and fair-minded men of other Churches, and open- ing the eyes of members and leaders of Parliament to the true state of the case, and the mighty interests involved. The result has been to demonstrate the real strength and genuine popularity of the old Church, and to suggest to very many outside whether in Scotland some form of union of Churches is not easier, safer, and more likely of lasting good both to religion and society, than madly to begin by destroying the oldest and strongest of our institutions, the nurse of Scottish freedom and nationality. By a remarkable coincidence the brightening fortune of the Church through the energy of her members and friends in recent years, occurs just when the man whom her enemies idolised as their champion has suffered an exposure and fall such as has overtaken no leading statesman of this century. At the election in July 1886 the hopes of Dissenters in Scot- land were deliberately associated with a Separatist policy for Ireland — an unprincipled union, which all loyal men should remember in years to come, as showing the reckless and re- vengeful character of the attacks made on the old ]N'ational Church. The best judges of the accuracy of this representa- tion are the Deputies from the Irish Presbyterian Church, who appeared in the General Assemblies of the Church of Scotland and of the Free Church in May 1886. It was their first visit for forty years to the Church of Scotland, where, notwithstanding, they received an enthusiastic welcome. Their PllEFACE. xvii special errand was in search of sympathy and help in the threatening circumstances in which their Church and country were placed by the Separatist Bill before Parliament. Within six weeks of the Assembly the leading Free Church and United Presbyterian ministers, and all whom they could con- trol, were secretly M^orking in favour of separation, and ap- peared on Separatist platforms, although they rarely ventured to speak openly on the disloyal side. The sub rosd compact with Mr Gladstone and the Irish Nationalists was in substance : ^' Help us this time to a majority, and we will repay you by pushing on Disestablishment with the same majority." It was a cruel betrayal, or, at least, disappointment, to the Irish Presbyterian Chui'ch, after forty years of supposed friendship on the part of the Free Church. Having alluded to the way of union or co-operation as the true method for improving Scotland ecclesiastically, the author may here give expression to his own views on the subject, the more so as they are independent alike of Church party and of politics. The General Assembly of 1886 was remarkable for the bold and wise step of making our vacant charges accessible to minis- ters of kindred Churches, who may be elected by the congrega- tion, and be willing to subscribe the same doctrinal standards as our own licentiates. If this were done to bribe or inveigle neighbouring ministers it would be mean and culpable. It is done, in fact, to the detriment partly of our own students and licentiates, and mainly to show the friendliness of our attitude toward two daughter Churches. There is no reason why these should not cease from their railing and plots, and make such attitude on our part the basis of frank conference as to better ecclesiastical terms. At the same time, it will do no good for us to press such conference. h XVlll PEEFACE. The Churcli of Scotland has for years to come a very great work before her, independent of union, and not new, but the same that she has been busy with since 1843. This work has a negative and a positive side. Negatively, we have to lay aside or avoid a number of baser elements that have unhaj^pily become mixed with Christianity in Scotland. There is Sabbatarianism, which measures reli- gion formally and physically by hours and outward acts. — Ke- vivalism, where religion is turned into fits and presided over by ignorant neophytes or wandering Jews. — Superstitions, which torture Scripture against " human " hymns and instrumental music. — Superstitious reluctance in north and west Highlands to partake of the Lord's Supper. — Meetings to declaim against the Pope and the Church of Eome, instead of quietly worship- ping God in the way we judge right ourselves. — Cultus of " popular " preaching in flowery roaring rhetoric, to the neglect of sensible Christian duties and real devotion. — Preaching for collections and canonising mere givers, to the gross injury of the poor. — Cultus of puritanism as to dance, theatre, music, or dress, and narrowing Christian men to an elect and pharisaic few. — Cultus of young men flattered and trotted out ecclesias- tically, when the poor lads have more need to continue their education and earn their bread by diligence in their worldly calling. — Profanation of churches by the tea, fruit, and buffoon speeches of " swarrys," or even of " conversaziones," by the cheers and hisses of political meetings, and by secular lectures, with the tail-piece of votes of thanks to chairman, lecturer, and choir, and the " so glads " in reply. The positive side of our work lies in steadily promoting a higher Christian intelligence among ministers and people alike — especially a more scholarly and scientific clergy ; spreading the theory and practice of true toleration and charity, as dis- PREFACE. xix tinct from readiness to seek or start a new Church for paltry reasons ; aiming at a higher ideal of order and taste in the con- duct of every part of divine service and in the structure and furniture of the house of God ; uniting the benefit of a prayer- book with the benefit of free prayer in public worship ; resto- ration of a proportion of higher livings and places of authority, experience, and scholarsliip, to correct the degradation of abso- lute parity ; instead of limiting our idea of the Church to the period since 1688, to lay more stress on the simpler and better period from 1560 to 1595, or even to 1645, before the old Confession, Liturgy, Catechism, and superintendents were lost in the controversies associated with English Puritans and per- secuted Covenanters. In all this there is no secret bias towards Episcopacy, for in the candid opinion of the writer, modern Scottish Episcopacy is rather a poor concern, having but 2J or 3 per cent of our population^ pluming itself on its hold of an aristocracy that is largely alien to Scotland in feeling, and possessing a body of ministers still more alien ; while underneath all their theories of union with us lies the insulting design of gradually and as speedily as possible swallowing up or blotting out our orders. Had Scottish Episcopacy been of the type of Archbishops Usher and Leighton, of the older school, or of Archbishop "Whately and Bishop Ewing, of recent days, there might have been large hope of our approximating and accepting bishops as a matter of convenience (like our old superintendents and commissioners), but avoiding extravagant inequality and pon- tifical pretensions of special apostolic descent. Our clear and manly policy is to be true to ourselves and our whole history, making no hasty alliance with Dissent that would alienate us further from Episcopacy, and no concession to Episcopacy that would make reunion of Dissent more diffi- XX PREFACE. cult than at present. Time and reason and the mass of genu- ine Scotsmen are all three with us ; and by holding on steadily in a course of Christian usefulness, alike aloof from priestly superstitions and from every man being his own oracle (which is the tendency of Dissent), we may be substantially Presby- terian without being bishopless, and Protestant without chronic railing at Eome. Such a Church is the most likely to prove a rallying-point for Scottish Christians, and would certainly be nearer to the Church of the New Testament than any Church presently existing among us. HANDBOOK OP THE CHUECH OF SCOTLAND. CHAPTEE I. THE CELTIC CHURCH OF SCOTLAND, A.D. 400-1100. The first planting of Cliristianity in Scotland lias been ascribed to no fewer than each of five apostles, and also to Joseph of Arimathea. Independently of distinctive missionaries, the Gospel might very easily have been, and in all probability was, brought by Eoman soldiers or colonists. They occupied Britain from a.d. 43 to 401. Period preceding S. Ninian. — Without attempting con- nected narrative or criticism, the following list of names and dates furnishes the substance of what is known of the period preceding S. Ninian : — Tacitus (Annals, xiii. 32) records that in 56 a.d. Pomponia Graecina, " wife of Aulus Plautius, who returned from Britain to obtain a triumph, was accused of foreign superstition, and left to be judged by her husband." From the circumstances of the case it is almost certain that the foreign superstition refers to the Christian faith. Claudia, mentioned in 2 Tim. iv. 21 and Martial, xi. 54, the A 2 PRECEDING S. NINIAN. wife of Pudens, supposed to be formerly called Eiifus (Rom. xvi. 13), and daughter of Caractacus or Caradoc the Briton, is regarded as a British Christian of about the same date as Pomponia Grsecina. Pudentiana, sister of Praxides and daughter of Pudens (2 Tim. iv. 21), to whose house in Eome Peter came, has a place, May 19, in the Roman Kalendar, tradition affirming that her son Timotheus was a missionary in Britain. Bede (Hist. Eccl. 4) says that in 156 a.d. Lucius, king of the Britons, sent a letter to Pope Eleutherus, " entreating that by his command he might be made a Christian. He soon ob- tained his pious request, and the Britons preserved the faith which they had received uncorrupted and entire, in peace and tranquillity, until the time of the Emperor Diocletian." The Welsh Triads ascribe to Lucius the foundation of the church of Llandaff. It is shown in Lives of S. Ninian and S. Kentigern, vol. v. p. 354 'Historians of Scotland,' that the story of Lucius originated in Rome 300 years after the date of the alleged event. Tertullian, writing about 200 a.d., says, — " The several races of the Getae, the extensive territories of the Moors, all the bounds of Spain, the different nations of Gaul, and those localities of the Britons hitherto inaccessible to the Romans, had become subject to Christ." There is a legend of King Donald I. being baptised in Scotland at the beginning of the third century. In 303, June 22, suffered Alban at Verulam or S. Albans, the protomartyr of Britain during the Diocletian persecution. In 306, Constantius Chlorus, father of Constantine the Great, when governor of Britain under Diocletian, protected British Christians from persecution. In 314, at the Synod of Aries, in the south of France, the Acts of the Council were signed, among others, by Bishop Eborius of York, Bishop Restitutus of London, and Bishop Adelfius of Caeerleon-on-Usk, the residence of King Arthur, near ISTewport, in Wales. S. NINIAX. 3 In 347, at the Council of Sardica, in Mossia, now Sophia in Bulgaria, there were representatives from Britain. In 354, at the Council of Ariminiim or Einiini in Xorth Italy, were present three British bishops. At the end of the fourth century, the critical period of the transition of the country from Roman dominion to native self- rule, we escape from fragments and Cjueries into what is at once more connected and Scottish as associated with the vener- able name of Xinian, regarding whom the chief points known are as follows : — S. XiNiAN, called Monenn in Ireland, appears in ancient kalendars under title and day as "bishop and confessor, 16th September 432 A.D." He was a Briton of the Roman province of Bernicia, born, probably near the Solway, about 360, of Christian and princelj' parents, and early dedicated to the ministry. After home instruc- tion he visited Rome and received ordination from the Pope. He was nephew of S. ^lartin of Tours, from whom, on return, he got masons who built Candida Casa at Whitherne in Galloway, known in Ireland as Futerna, JIagmim Monasterium, and Rosnat. Candida Casa was dedicated to S. Martin, whose death in 397 was heard of while the church was being built. Xinian's mission was to the Southern Picts, whose king (390-400 A.D.), Tuduvallus or Totail of Strathclyde, he baptised. Bede says, "The Southern Picts, who dwell on this side of those mountains, had long before [the age of Columba], as is reported, forsaken the errors of idolatry and em- braced the truth by the preaching of Xinias, a most reverend bishop and holy man of the British nation, who had been regularly instructed at Rome in the faith and mysteries of the truth. " In Bishop Forbes's 'Kalendars of Scottish Saints,' and again in his edition of Ailred's 'Life of S. Xinian,' a list is given of sixty-six Xinian or " Ringan " dedications spread from Galloway to Shetland. Ailred or Ethelred, who wrote the life of Xinian, was priest of Hexham, born in 1109, and Abbot of Rievaux in 1143. Besides a series of five miracles ascribed to his relics, he attributes these six miracles to the saint in his lifetime : curing of King Tuduvallus's blindness ; clearing an accused priest by causing an infant to name its true father ; provid- ing leeks in the monastery garden in a time of want ; punishing thieves by death and lunacy for trying to steal cattle blessed by the saint — but the dead leader and lunatic accomplices were subsequently restored ; miracle of a shower being kept from his Psalter when in use — but when an evil thought intruded the rain came, which was again held back as soon as the evil thought was expelled ; miracle of the bishop's staff carried off by a scholar and used to fill a hole in a coracle, whereby the scholar's life was saved, and when on landing the staff was stuck in the sand it grew to a tree. Xinian's Cave, on 4 - S. NINIAN. the shore at Physgill in Glasserton of Galloway, is an authentic re- treat of the saint. He was buried near the high altar at Whitherne, and his tomb or fere t rum became a famous place of pilgrimage. In 1506, James IV. gave four shillings "to ane man that bare S. Nini- ane's bell," which was known as Clo;Engus, king of Munster." According to Skene, ii. 33, Aberdour on Forth was also dedicated to him. See Anderson's ' Early Christian Times,' p. 190, and Reeve's ' Columba,' p. 227. Fillan, abbot, January 9, c. 703. Was disciple of and successor to Mund of Kilmuu. His father was Feriach, and his mother S. Kenti- gerna of Inch Cailleach in Lochlomond. There is S. Fillan's Pool at Killin ; his arm as a relic was taken from Inchaffray to the battle of Bannockburn ; his pastoral staff (coygerach or quigrich) and belt still exist. They had a hereditary keeper or Dewar. His chief seat was Glendochart, Churches — Strathfillan, Glendochart ; Kilallan in Renfrewshire has seat, well, and fair of S. Fillan. On estate St Fillans, near Largs, is S. Fillan's Well. See Cosmo Innes, 'Sketches,' p. 389, and Anderson ijassim. Fincana or Findoca, one of the nine daughters of S. Donevald. Churches — Echt in Mar, Kilfinichen (Isles), Findo-Gask near Perth, S. Fink in Bendochy, Inishail in Glenorchy. Finnan, bishop, February 17, 662. Successor of Aidan at Lindis- farne ; baptised King Peada at Walton, consecrated Diuma, and placed Cedd or Chad as bishop over the East Saxons, whereby the lona influence extended temporarily as far south as the Thames. Fintan, confessor, February 17. Killintay (Dunkeld), Killintag (Morven). Foscan. Faskin (Buyn), Faskine in Old Monkland. Fothan or Pothinus, Bishop of Lyons, June 2, 177. Chapel of Torrie in Nigg, where S. Fothan and S. Fiacre are joined. Kirk- pottie in Dron. FiimcLC, May 3. Botriphnie (Strathbolgy). Has a fair at Dinet. Fursey, abbot in Caithness, January 16, 650. Son of S. Kentigerna, 40 LIST OF CELTIC SAINTS. and brother of S. Fillaii of Glendochart ; founded a monastery at Cnobheresburg in Suffolk in 633, preached to the East Angles, be- came an anchoret, then crossed to Gaul and founded a monastery at Lagny sur Marne. Inan, confessor, August 18. Lived in ninth century ; made pil- grimage to Rome and Jerusalem ; died at Irvine, where his grave was a resort of pilgrims. Churches — Irvine, Beith with S. Inan's chair on Cuflf Hill, Strathenan, S. Innian's Well at Lamington ; Bootle, Farton — both called Kirkennan. Kennera. Killinlyner (Dunkeld), Kirkinner in Galloway. Kentigern or S. Mungo — see p. 9. Kentigerna, matron, January 7, 733. Daughter of a chief or king of Leinster, sister of S. Congan of TurifF, had three sons famous as saints — viz., Fillan, Fursey, and Ultan. After spending some time in Strathfillan, she retired as a hermit to Inch-Cailzeoch in Loch- lomond, where she died. Kessog or Mackessog, bishop and confessor, March 10, 520. Born at Cashel, of the line of the kings of Ireland ; martyred at Luss, where was his cairn till 1796, Carn Machiasog (Anderson's 'Early Christian Times,' i. 212). Churches — Luss ; Auchterarder ; Callander, with his fair and hill Tom-ma-chessaig ; Kessog's Fair at Comrie, third Wednesday of March ; Cumbrae, with Kessock's fair ; Inver- ness, with Kessock Ferry. The name survives in Kessack, Macisaig, or M 'Isaac. Kevoca, presbyter, March 13, 655. Called variously Coemhog, Ca- omhan — Pulcherius, and Mochoemhoc, pronounced Mo-Keevoc. Churches — S. Quivox near Ayr, Leamokevoge or Twomileburris in Tipperary. Said to have lived 123 years. Kilda. Unknown patron saint of an islet with three chapels, 140 miles west of the mainland of Scotland. Latan or Lolan, bishop and confessor, September 22. Called nephew of S. Servanus. Kincardine in Menteith. His bell, staff, and croft are mentioned in Register of Cambuskenneth. (Ander- son, i. 212, 226.) Laurence, archdeacon of Rome and martyr, August 10, 258. Churches — Morebattle (Peebles), Forres (Elgin), Laurencekirk ; fair at Hamilton. Another Laurence is, February 2, 619, Bishop of Can- terbury after S. Augustin, but local references to the gridiron show that it is the Tnartyr who is honoured at Forres and Laurencekirk. Mabr-ec or Macbreck. Parish Kirkmabreck and chapel Kirkma- breck in Stonykirk. Machan, bishop and confessor, September 28. Educated in Ire- land, disciple of S. Cadoc. Churches — Campsie where he is buried, Dalserf anciently called Machan, Strathblane, Eglismachane in Linlithgowshire, altarage in Glasgow Cathedral, chapel S. Machan in Clyne. Machar or Mauritius, bishop and confessor, November 12. Born in Ireland ; baptised by S. Colman and called Mocumma or Mochonna ; instructed by Columba ; preached in island Mula or Mull ; dwelt in Zona ; laboured in Aberdeen, where he founded a church at the mouth LIST OF CELTIC SAINTS. 41 of the Don at a place described by Columba, uhi flumen instar haculi (with a crook like a crosier) intrat mare. Machar was friend of S. Devenic, and joined with him in evangelising the north. Machar afterwards was bishop of Tours, or at least was buried there on his way back from a visit to Rome. Churches — Cathedral of S. Machar, Aberdeen, chapel of S. Macarius at Kildrummie. Maurice is one of the old Scots surnames. 3Iachutus, bishop and confessor, November 15, 565. Of noble British birth, trained by S. Brandon, fled to Brittany to escape being made a bishop. There known as S. Malo, Maclovius, Maclou ( = Macleod). Afterwards recalled home. Buried at Saintes in Charente Inferieure, in the west of France. Churches — Leshmahagow, i.e., Ecclesia Machuti, Wigton. Maelrubha, abbot, April 21, 722. Son of Elgana and Subtan, de- scended on his father's side from Niall the Great through the Cinel Owen race, and by his mother from the Dalriadian stock, and through her nearly related to S. Comgall, was born January 3, 642. He received his early training at his kinsman's famous monastery of Ban- gor, where he became abbot, or rather, perhaps, prior. In 671, hav- ing attained his twenty-ninth year, he came to Scotland. Two years, probably spent in choosing a place of abode, having elapsed, he settled at Apurcrossan ( = mouth of the Crossan) on the north-west coast of Scotland, where he founded a church which became a conventual establishment, following the order of Bangor, and long affiliated thereto. After a presidency of fifty-one years, and with a character for great sanctity, he died at Apurcrossan on Tuesday 21st April, 722, aged eighty years three months nineteen days. The saint's name suffers many changes — ^Mulruby, Marrow, Mury, Arrow, Olrou, Ruvius, SummarufF, Summereve. Apurcrossan was long a second lona. See Skene, ii. 411. Churches — Applecross, Lochcarron, Loch Maree in Gairloch, Fell ^Slaree (or Maelrubhe's Fair) in Contin, Glen Urquhart ; Strath in Skye, where he used to preach at Ashig or Askimilruby, where he hung a bell in a tree ; Bracadale, Portree, Kilmolroy in Arisaig, Harris, ^Sluckairn, Craignish, Killarrow, Strathlachlan in Strachur, Kilmarow, Forres, Fordyce, Keith or Keth Malruf, Kinnell, Lairg, Crail. Mahew or Macceus. Companion of S. Patrick. Kilmahew in Card- ross. Mailuph, Malduflf. Len or Lupus of Kilmaleu or Kilmalduff — i.e., Inverary. This saint removed to England, where he founded the monastery of Malmesbury — i. e. , Maildulfesburch olim Ligelbourne — where S. Aldelm was one of his disciples. Manir, bishop and confessor, December 18, 824. Churches — Aberdour in Buyn, Balveny in Mortlach, Crathie, where he is joined with S. Drostan and S. Fillan, and where he is known as Niniar or Miniar. He is said to have suffered persecution in introducing a new administration of rites {i.e., more Roman), there being two languages, in both of which he was versed. Marman, Ernan, or Marnock, bishop and confessor, March 1, 625. As a boy he sought to touch the hem of Columba's garment at Clon- 42 LIST OF CELTIC SAINTS. macnoise, when Columba predicted his fame. Churches — Kilmar- nock, Inchmarnock in Kyles of Bute ; Inchmarnock, a suppressed parish in Glentaner and Aboyne ; Ardmarnock on Loch Fyne, with his cell ; three Dalmarnocks, in Benholm and at Little Dunkeld, and on Clyde above Rutherglen ; Leochel, Foulis Easter, Aberchirder or Marnock, where he is buried ; Mass of S. Marnoc and land of Bot- mernock in chapelry of Boith in Brechin, chapel and croft of S. Mernoc at Scone. Mary de Arane. Kilmorie in Arran. Maur or Maura, virgin, November 3. Kilmaurs in Kyle, S. Maur's lands in Haddington. Mayota or Mazota, virgin, December 23. Connected with Aber- nethy and lands there dedicated to S. Brigida. Mayota was chief of Brigid's nine virgins. Church — Dulmoak or Drumoak on Dee ; also S. Maikie's Well. Medcm or Middane, bishop and confessor, November 14, at Phil- orth or Fraserburgh. Churches — besides Philorth, Auchmedden in Aberdour near Philorth, Pitmedden in Udny, Fintray in Aberdeen- shire ; S. Madden's spring near Airlie church ; Maidie's Well near Ecclesmaldie, now Inglismaldie in the Mearns ; Lintrathen in Forfar- shire, with Maidie's bell and endowed keeper or Dewar. Medana or Medan, virgin, November 19, probably = Mo- Aedhan. Churches — Kirkmaiden or Maidenkirk, near the Mull of Gallo- way, where is a cell, cove, and pool ; Kirmaiden in Glasserton, in Galloway. See Anderson, i. 211; 'Historians of Scotland,' v. 285. Merinus, Meadhrin, or Mirren, bishop and confessor, September 15. Came from the monastery of Bangor in Ireland, where he had been prior, and trained by S. Comgal. Churches — Paisley Abbey, Kirkmirren in Kelton in Kirkcudbrightshire, Inch Murryn with S. Mirrin's chapel in Lochlomond ; Kilsyth has a well of St Mirrin. Methven, November 16. Foulis Wester in Stratherne, chapel at Bridge of Buchanty on the Almond, S. Methvenmas market at Foulis, Methven parish. Modan, abbot and confessor, February 4. Probably from Ireland, and of the sixth century. He used no wine or flesh. Starting from Diyburgh, his first settlement was on Loch Etive, on the future site of Ardchattan Priory, where is Balmhaodan — i.e., town of Modan, and also well of Modan. There was a yellow — i. e. , bronze — bell self- ringing on occasion, according to legend. Modan retired to Ros- neath, where he died after good work done around Falkirk and Stir- ling. Churches — Kilmodan on Loch Riddan, Rosneath, Falkirk, Stirling. See article in ' Good Words,' 1877. Modioenna, Monynne, Monenna ( = Medana?), virgin, July 5, 519. Friend of S. Brigida ; was consecrated by S. Patrick. Founded Kil- levy in Armagh, near Newry, and seven churches in Scotland at the chief forts — viz., Chilnecase in Galloway, Dundonald, Dumbarton, Stirling, Dunedin or Edinburgh, Dunpelder or Traprain in East Lothian, and Lanfortin or Longforgund in Gowrie, where she died. LIST OF CELTIC SAINTS. 43 She was patron saint of Scone. See 'Historians of Scotland,' v. xlii, 292. Molio, Laisren, Molaissi, abbot, April 18, 639, of Holy Isle, Lam- lash = Eilan Molaise. Was nephew of S. Blane of Bute, and finally Abbot of Leighlin, in Ireland ; died aged 120 ; buried at Shiskin, in Arran, where is a stone on his grave. Molio was grandson of that King Aidan of Alban who was consecrated by Columba. Molocus or Lugadius, bishop and confessor, June 25, 577. Original name Lugaidh, pronounced Lua ; with honorific ?no, and diminutive oc, becomes Molua, Moluoc. He was disciple of S. Brandon, and speci- ally connected with Lismore, at Portmaluag ; buried at Rosmarky. Churches — Kilmuluag in Lismore, afterwards cathedral ; Rosmarky ; Mortlach ; Well, called Simmerluak, near Cloveth ; S. Mallock's fair at Clatt in the Garioch ; Luoch fair in Tarland ; S. Mologue fair at Alyth ; Kilmoluag or Kilmuir, in Skye ; Kilmoloig in Killean ; Kil- moloig in Kilninian, in Mull ; Kilmolowok in Raasay ; Kilmoluag in Tiree ; Kilmolowaig in Kilberry ; S. ^luluag in Pabbay ; chapel called Teampull Mor at Garrapool, in Lewis. The Bachul ^love — i.e., baculus magnus — great staff or crosier of the saint, is in the pos- session of the Duke of Argyll, Anderson, i. 226. Xame of Malloch comes from that of Molocus. Jlonachiis, October 30. Stevenson, in Ayrshire, has S. Monk's day or Sammaneuks's day. Auchmannoch in Sorn. Jlonan, Moinend, or Moenn, confessor, March 1, 571. Was suffragan of S. Brendan of Clonfert. Church — S. Monan's in Fife, Skene, ii, 312-316. Jloroc, November 8. Culdee abbot from Dunblane. Churches — Lecropt, Kilmorack in Ross. Kilmorick, near Dunkeld, has S. Muireach's Well. M'Lauchlan's 'Early Scot. Church,' p. 365. Mundus, Mun, or Fintan Munnu, abbot, October 21, 635. Born in Ireland, son of Tulchan and Fedhelm ; taught by S. Congall and Sil- lenus ; became a monk of lona just after Columba's death ; buried at Kilmun, where he founded a monastery. Parish of Eleanmunde, in Appin. His fair at Earlsruthven, in Forfarshire. Xathalan, or Nachlan, bishop and confessor, January 8, 678, of Deeside ; born at Tullicht. Churches — Meldrum or Bothelny = Bal- nethalen, Kilnaughtan in Kildalton Islay, Tough, Coul, Colsten in Mar, Cowie in Feteresso. Xidan, September 30, in Welsh Kalendars ; was grandson of Pas- gen, son of Urien, and therefore cousin of S. Kentigern. The dedi- cation of Midmar to Nidan, with neighbouring dedications of Migvie and Lumphanan to S. Finan, and of Glengairden to Kentigern, all attest the Welsh part of Kentigern's history. Nine Maidens of S. Bride. Tullich (Buyn). Ninian, bishop of the Picts in Galloway — see p. 3. Odhran, pronounced Oran, abbot, October 2, 548, This Oran of Leitrioch-Odhrain — i.e., Letterach, in Upper Ormond, in Tipperary — was called Saer-Snamach, or noble swimmer, and died fifteen years before Columba landed at lona (Skene, ii. 35). Churches — Oronsay, Tiree. Relig-Oran was the burial-place at lona. 44 LIST OF CELTIC SAINTS. Osburnus. Closeburn = Kilosbern = Cella Osburni. Oswald, king and martyr, August 5, 642, Was brother of S. Ebba. Churches — Cathcart, near Glasgow ; Kirkoswald, Ayrshire. Pallad'ms, bishop and confessor, July 6, 430. Ad Scotos (in Ire- land) in Christum credentes oi'dinatur a Papa Gelestino et primus Ejyis- cojnis mittitur: He was ill received there, near Wicklow, when com- bating Pelagianism, and removed to Scotland, where he founded the church of Fordvin (or to which, perhaps, his relics were brought by S. Ternan), and where "Padie Fair" and "Padies Well" are named from him. It is said that he died at Longforgan. Patricius, bishop and confessor, March 17, 493. Son of Calphurnius, a decu7-io or magistrate, and of Conkessa, said to be sister or niece of S. Martin of Tours. Kirk Onchan, in Isle of Man, is named after S. Concha, mother of S. Patrick. He was born at Kilpatrick on Clyde, and called Succat = Succoth, the name of a neighbouring estate. At sixteen, Patricius was carried off to Ireland by pirates, and sold to a chief, Michul of Antrim, whom he served six years, when he escaped to Scotland ; then went to S. Germanus of Auxerre for forty, more probably four, years' study. After becoming monk, with his uncle, S. Martin, he visited Rome, was sent to Ireland, where he laboured sixty years, consecrating 365 churches and bishops, and ordaining 300 — some say 3000 — presbyters. Writings of Patricius are his ' Confession ' and letter to Caroticus, Caradoc, or Ceretic Guledig, from whom the kings of Alcluith, Patrick's birth-land, were descended. His churches in Scotland are sixteen, of which three are in Muthill, where are also two " S. Patrick's Wells " — memorials of the ministry of S. Fergus, who dedicated these to his master in Ireland. The 'New Statistical Account,' Perth, p. 313, says: "The inhabi- tants of Muthill until very lately (i.e., about 1835) held S. Patrick's name in so high veneration, that on his day neither the clap of the mill was heard nor the plough seen to move in the furrow." Other churches are — Kilpatrick in Arran ; Kirkpatrick, Closeburn ; Kil- patrick, near Dumbarton ; Dalpatrick in Lanarkshire ; Dalpatrick in Crieff; Temple Patrick in Tiree ; Ardpatrick in Kilberry, Kin- tyre ; Dalziel, with S. Patrick's Well ; Kilpatrick in Kilviceuen ; Kilpatrick in Torosay ; Kilpatrick or Kilpeter in Uist ; Kirkcaldy. Besides the 'Life of Todd,' see the recent lively book of Professor Stokes, 'Ireland and the Celtic Church,' sec. ii.-iv. Also Anderson, i. 199-204. Peyidus, Rule, Riagail of Muic-inis in Loch Derg, October 17. According to the legend, in 360 Regulus flourished at Patras in Greece, custodier of relics of S. Andrew. Sailing with the relics, Regulus was wrecked at Muckross ( = Boar's point) or Kilrymont, where, in 369, he erected a cross, then visited Forteviot, and met the Pictish King Hungus's three sons — viz., Owen, Nectan, and Finguine. The king gave a grant of land at Kilrimont, or "the Boar's Chase." Regulus also dedicated a church at Monifieth. The sum of Skene's analysis of this legend (Celtic Scotland, ii. 268) is that the historic Regulus of Muicross is no Greek, but an Irish monk, whose Scottish visit was associated with the visit of Columba to Drumceat in 573, LIST OF CELTIC SAIXTS. 45 and who belongs to a Columban church founded among those which Cohimba established among the Southern Picts during the last years of his life, and at the same time when Cainnech of Achaboe had his hermitage there. Dr M'Lauchlan (Early Scottish Church, p. 278), with whom agrees Skene, ii. 2/1-277, accounts for S. Andrew thus : Bishop Acca of Hagustald or Hexham took refuge in 731 in the terri- tory of the Picts. S. Andrew was venerated at Hexham, and relics seem to have been carried by the bishop ; and the Pictish king, Angus, instituted a foundation in fulfilment of a vision and vow previously at Athelstaneford, to dedicate a tenth of his inheritance to S. Andrew. Ronan, or Rowan, bishop and confessor under King Maldwin, February 7, 737, according to Adam King's Kalendar. He was of Kilmaronen, or Kilmaronoc, in Lennox. Other churches are — Kil- maronag, in Muckairn ; Teampull Ronan of Ness, in Lewis ; another in lona, the parish church of which is at Port Ronain. Strowan, in Monzievard = S. Ronan, and has Ronan pool and bell. Tempull Rona, in North Rona isle, sixty miles north of Lewis, is described in Muir's 'Ecclesiastical Notes,' p. 93; also in Anderson, i. 114. The saint died in 737, when Abbot of Kingarth. See Skene, ii. 282. Another Ronan is in the Aberdeen Breviary under May 22, who is in Irish Kalendars called Ronan Finn, being grandson of King Loarn. Servanus or Serf, bishop and confessor, July 1. Said to be son of Alma, daughter of a Pictish king ; was ordained by Palladius ; dwelt at Culross in a monastery, where his most famous scholar was Kenti- gern. Palladius died in 432 and Kentigern in 603, so that the same man could not in an ordinary lifetime be ordained by Palladius and teach Kentigern. To escape this difl&culty the Aberdeen Breviary makes tii'O S. Serfs. Better abandon the earlier, retaining Culross, however, as a monastery, and accepting the founder (name unknown) as ordained by Palladius. Then we have S. Serf of history as contem- porary with Abbot Adamnan of Zona, and Bishop Sedulius of Strath- clyde, labouring in the Gospel at Dunning, Airthrey, Tillicoultry, Alva, Culross, and especially Portmoak ; monkish legend afterwards giving the saint's good words and deeds an exaggerated and partly ridiculous garb of miracle. Churches in addition to the above-named are — Monzievaird, Criech, Dysart, S. Serf's in Redgorton. Cere- monies of S. Serf's day at Culross are described in ' Historians of Scotland,' v. 325. Tcdaricanus, Tallorcan, or Tallore, bishop and confessor, October 30. Of the race of the Picts ; was ordained by Pope Gregory, and laboured in the north of Scotland. Churches — Fridressor, Fordyce, Kiltarlity or Kiltalorgy, Glentarken, Kiltarraglan on Loch Portree in Skye. M'Lauchlan, ' Early Scottish Church,' p. 364. Ternan, Terrenanus, or Tigh-Earnan, bishop and confessor, June 12, 431. Was high-bishop of the Picts, and called Torannan, or Mo- Thoren, in Ireland ; of noble birth, in the province of Myrnia or Mearns ; baptised by Palladius and opposed by Convecturius, whom 46 KALENDAR OF he afterwards baptised. Ternan was a contemporary and friend of S. Maeharius. His bell, called Ronnecht, was still at Banchory- Ternan at the Reformation. He was buried at Leconium, probably an old name of Banchory. Churches — besides Banchory-Ternan, Slains, Arbuthnott, Kiltearn (?) ; Findon in Banchory-Devenic has a chapel and well of S. Ternan. Thenew, July 18, 514. Mother of S. Mungo and daughter of a king of Laudonia (see S. Kentigern) ; afterwards lived and was buried at Glasgow, where she had a church, San Thennuke's, now stultified as St Enoch's. The Fair of Glasgow is in her honour. Triduana, virgin, October 8, called also Trolhrena, or Treddles. Triduana, with Crescentia, accompanied Boniface from Rome to Scot- land. She was buried at Restalrig. Cures of blindness were her specialty as a saint. Churches — Restalrig ; Rescobie, with S. Tri- duan's Fair ; Kintradwell in Loth, in Caithness ; S. Tredwall's chapel in Papa Westray. Tucharv. Rothmurcus in Strathspey. Vigean, or Fechin, January 20, 664. Abbot of Fore in Westmeath ; born at Leyney in Connaught ; trained by S. Nathi, and friend of S. Mund ; died near Arbroath. Legend attaches several miracles to his bachul or staff. Churches, besides several in Ireland, are — S. Vigeans ; Ecclefechan, or Ecclesia sancti Fechani, now in Hod dam. Voloc, Woloc, Macwoloc, January 29, 724. He was Frelchu, the twelfth Abbot of lona, 717-724. In the time of Voloc or Fselchu, the Columban brethren were driven by King Nectan out of Pictavia. The improvement of morals and of the rites of the Church were the aims of Voloc. Churches — Dunnet in Caithness, Logic near Dun- blane, Logie in Mar, Dunmeth in Glass in Strathbogie. Winnoc or Guinoche, abbot, Lochwinnoch ; also honoured in Buchan. Wynnin, January 21, 579. Called in Wales Gwynnin = Finan. He is S. Finan of Moville in Down, who is identical with S. Frigidianus of Lucca. He died in Ireland, and was buried at Kilwinning. Churches — besides Kilwinning, Kirkgunzeon, Coerwinning in Dairy, Holywood in Dumfriesshire. Yarchcdd, Yrchard, or Erchad, bishop, August 24. Was contem- porary with Kentigern, and said to have been ordained by Pope Gregory the Great (590-604). The name of Yarchald seems asso- ciated with most of the Kincardines. Kincardine O'Niel, Kincar- dine in Ross, two miles from Bonar Bridge, Kincardine in Abernethy on Spey, Kincardine in Menteith (where, however, S. Lolan is named), Kincardine on Forth in Tulliallan, Kincardine glen at Auchterarder. See 'Historians of Scotland,' v. Ixxxvii. 355. KALENDAR OF SCOTS SAINTS. Modern almanacs, in noting the day and year of birth or death of eminent artists, poets, engineers, or soldiers, or in showing when grouse - shooting or salmon-fishing begin and SCOTS SAINTS. 47 close, are only secular copies of the old Churcli Kalendars, which dealt with saints and sacred seasons. Bishop Forbes well says : "A Kalendar is in a sense an abridgment of ecclesiastical history in general, and where it exhibits local peculiarities, it sums up the result of the most remarkable fruits of Christianity in the country to which it belongs." Knox's 'Liturgy' of 1564: had a short Kalendar prefixed, which gave the dates of the chief fairs throughout Scotland, which were then more prominently, as they still partly are, distinguished by the name of the saint's day. All fairs, or ferice, were originally of ecclesiastical origin, being the day of dedication of each important church to its patron saint. The Kalendar here given is compiled from those of the Aberdeen Breviary of 1550, and of Adam King of 1588 (reprinted by Bishop Forbes), from Alban Butler's ' Lives of the Saints ' and from Knox's ' Liturgy.' 7. Kentigerna, matron, sister of S. Congan and mother of S. Fillan, 560 8. Nathalan, bishop and confessor, ..... 678 9. Fillan, abbot of Glendochart, . . . . .703 11. Duffus, king and martyr, ...... 967 11. David I. , King of Scotland, . . . . . .1153 12. ^Elred, abbot of Rievanlx, 1166 13. Kentigern, or Mungo, bishop of Glasgow, . . . 603 16. Fursey, patron of Peronne, in France, .... 650 20. Vigean, or Fechin, ....... 664 21. Wynnin, bishop of Kilwinning, ..... 579 24. Cadoc, of Cambuslang, . . . . . . . c. 514 26. Conan, bishop, ........ 648 29. Voloc, or Makwolok, bishop, ...... 724 30. Glascianus, or Maglastian, bishop, . . . . .814 31. Aldus, or Modoc, bishop of Ferns, of St Madoes, . . 628 JFcbruarg. 1. Brigida, or Bride, virgin, ...... 523 3. Blaise, bishop and martyr, of Sebaste, in Armenia, . . 316 4. Modan, abbot, of Rosneath, . . . ' . . . 507 7. Ronan, bishop, ........ 737 17. Finnan or Finian, bishop of Northumberland, successor to S. Aidan, 662 17. Fintan, prior in ^lorvern, . . . . . .973 48 KALENDAE OF 18. Colman, confessor, successor to S. Finan in Northumber- land, 664 23. Boisil, prior, teacher of S. Cuthbert, . . . , 664 24. Cumine Fion, abbot of lona, ...... 688 1. Monanus of Fife, confessor, ..... 1. Marnan, bishop of Kilmarnock, .... 2. Ceadda or Chad, fifth bishop of the Mercians at Lichfield disciple of S. Aidan, ...... 4. Adrian = Macgidrin, bishop and martyr, 6. Baldred, bishop of the Bass, ..... 8. Duthac, bishop of Tain, ..... 10. Kessog or Mackessage, bishop, .... 11. Constantine, king and martyr, abbot at Govan, 13. Kevoca or Mochoemhog, presbyter, lived 123 years, 16. Bonifacius Kiritinus, bishop, . 17. Patrick, bishop, apostle of Ireland, 18. Finianus, bishop, ..... 19. Clement, bishop of Dunblane, a Dominican, 20. Cuthbert, bishop of Lindisfarne, 30. Olave, king and martyr, 1. Gilbert, bishop of Caithness, last Scots Kalendar saint, 5. Tigernac, bishop of Kiltearn, also of Clogher in Ireland, 6. Berchan or Barchan, bishop in Orkney, 13. Winnoc or Guinoche, of Lochwinnock, 16. Magnus, martyr in Orkney, . 17. Donnan, abbot, .... 18. Molio or Lasren, bishop of Arran, . 21. Maelrubhe, abbot, of Apurcrossan, 30. Brioc, of Rothesay, 571 625 673 874 756 1068 520 596 655 c. 630 493 689 1258 687 1030 1245 506 839 875 1030 617 639 722 500 iHag. 1. Aseph, bishop, disciple of S. Mungo, .... 608 1. Ultan, confessor, brother of S. Fursey. Feast of Bel- tane, ......... 635 3. Fumac, of Botriphnie. 3. Feast of Holy Cross or Invention of the Cross. 12. Congall, abbot of Holy wood, 602 16. Brandon, abbot. 17. Cattan, of Bute, 710 Sunt, 2. Fothan or Pothinus, bishop of Lyons, .... 177 3. Coemgen or Kevin, abbot, . . . . . .618 6. Colmoc, bishop, c. 500 SCOTS SAINTS. 49 9. 9. 12. 19. 21. 22. 25. 1. 5. 6. 12. 13. 15. 18. Cyr or Syra, virgin, sister of S. Fiacre, .... 643 Columba, abbot of lona, ...... 597 Baithen, abbot, successor to S. Columba, . . . 600 Ternan, bishop, . . . . . . . .431 Margaret, Queen. Translation to Dunfermline, . , 1251 Cormac, disciple of Columba, . . . . . . c. 580 Fillan of Dundurn, "the Leper," ..... c. 450 Moloc or Lugadius, disciple of S. Brandon, . . .577 Servanus or Serf, bishop, . . . . • . c. 700 Medana or Modwenna, virgin, . . . . .518 Palladius, bishop, apostle of the Scots, .... 430 Donaldus of Glen Ogilvie, . . . • . .712 John, bishop of Dunkeld, founder of see of Argyle, . . 1203 Nine Virgins, daughters of S. Donevald, . . . . 712 Thenewe, matron, mother of S. Mungo, . . . . 514 1. 5. 10. 10. 16. 18. 20. 24. 25. 30. 31. 1. 6. 9. 15. 15. 16. 22. 23. 25. 28. 28. 29. 30. unfer7nline, Kirhheugh. Markinge, S. Hithernais (Markinch). St Andrews Priory. Given to the Culdees in tenth century. Kilgoueri (Falkland). St Andreivs Priory. Hukdirmukedi or Auchtermiigty (Auchtermuchty). Ardgrosse or Arngosk (Arngask). Mentioned 1281 ; additional chaplainry in 1527 ; enlarged in 1642, and again 1669. Forthir. Estate in Markinch called Kirkforthar. Quilts, Pv. (Cults). Losresk or Lathrisk, S. Ethernascus (Kettle or Kingskettle Catul), with chapel. Deanery of Fife. Karal, S. Malrubha (Crail). Haddington Convent. Had a collegiate church. Kilrethni, S. Ringan or S. Irenteus (Kilrenny). Dryburgh Abbey. East Anstruther disjoined 1636. Aynistrother (Anstruther). Pittemveem Priory. Abircrumbyn, S. Monance. Since 1174. Dunfermline. Kellyn or Kellie (Carnbee). Dunfermline. Kilcukenath (Kilconquhar). Elie disjoined 1639. Nithbren or Drumeldrie (Newburn). Largauc (Largo). Scouyn (Scoonie). Culdees of Lodileven ; then St Andreivs Priory : re-dedicated in 1243 to S. Menune or Modwenna. Kennachyn (Kennoway). *S'^ Andreivs Priory. Syrays (Ceres). Priory of St Andrews. Kirkheugh. Tarveth, S. Englacius. Joined to Cupar 1618. Cambuskenneth. Kenbak (Kemback). Duneynach (Dunino). Mentioned 1244. Holy Trinity, St Andrews. Parish church of St Andrews. Priory of St Andreivs. Parish of Cameron, Kirkheugh, disjoined 1645. Lochris, S. Ethernase (Leuchars). Priory of St Andrews. Chapel. Forgound, S. Fillan (Forgan). Priory of St Andrews. Loginmurthlac or Logiemurdoch, S. Moluac (Logie near Cupar). Kilmanyn (Kilmany). Paisley Abbey. Flisk, with chapel. Lundores (Abdie). Londores Abbey. Newburgh disjoined 1632. Culessy (Collessie). Londores Abbey. Monyniel (Monimail). Had castle of Archbishop of St Andrews. ST ANDREWS. 67 Creyh, S. Serf (Creich), with chapel. Dunbolg (Dunbog). Once chapel under Abernethy. Cadvan was a cell of Balmerino. Cupir, S. Michael (Cupar). P^'iory of St Andrews. Huntremunesy or Auchtermoonzie (Moonzie). Scotland's Well. Dervesyn (Dairsie). Priory of St Andreics. Deanery of Goverin (Gowrie). Potyn, S, Photinus (Dron). Mill of Pottie. Ecclesmagirdle. Dron was in diocese of Dunblane. Ferthevieth (Forteviot). Camhushenneth. Priory of St Andrews. Founded by Hungus, King of Picts. Includes Muckarsie. Chapel at Kirktown of Mailor. Methphen, S. ISIethven (Methven). Mentioned 970. Collegiate in 1439. Chapel. Lumphortyn (Luncarty), since 1619 in Redgorton. Perth, S. John Baptist. Diufermline. With Chapel of Our Lady at the Bridge. Scone, S. Modwenna. Scone Abbey. " Royal city of Scone " in 906. Cambusmichael or Cambuskynel and S. Martins. Scone Abbey. Blair (Blairgowrie). Scone Abbey. Kulas, S. Euchan or Eugenius (Collace). Limdores Abbey. Banevyn (Benvie). Dedicated 9th September 1243. Joined to Liff 1758. Foulis, S. Bean and S. Methven (Foulis Easter). Joined to Lundie, 1618. Lockforgound (Longf organ). Priory of St Andreics. Rossinclerach. Re-dedicated 1243. S. Lawrence and S. Coman, (Rossie.) Village and church in Inchture. Inchethor (Inchture). Joined with Rossie 1670. Kynspinedy, S. Pensandus (Kilspindy). Scone. Rath (Rait). .Joined to Kilspindy before 1634. Scone. Erole (Errol). Once chapel under Abernethy. Chapel of S. Mary of Inchmartin. Kynul, S. Constantine (Kinnoul). Camhushenneth. Kynefaunis (Kinfauns). Scone Abbey. Mentioned 1226. Rinde, V. (Rhynd). Mentioned 1231. Had nunnery at Elcho. Dunbarny (seems omitted). S. Giles, Edinburgh. Chapel at Mon- crieffe. Deanery of Angus (between Tay and Isla and ^orth Esk). Lundyn (Lundie). Joined to Foulis Easter in 1618. With chapel. Fowlis built c. 1142 ; was collegiate in 1446. Lif, S. Mary (Liff). Joined to Benvie in Gowrie ; also to Logie- Dundee. Invergoverm, S. Peter (Invergow^ie). A settlement of S. Boniface c. 600. Joined to Liff c. 1650. 68 DIOCESE OF Login Dunde. Joined to Liff c. 1650. St Andreivs Priori/. Strath ey martin, S. Martin. Joined to Mains 1799. Stratheyninian or Strathdechtyn Comitis, S. Ninian (Mains or Strathdighty). Arbroath. Moreus or Muirhouse (Murroes). Arbroath. Once chapel to Bal- lumbie. Monifoth, S. Rule (Monifieth). Arbroath. An abthane ; had chapels — Broughty, Eglismonichty, S. Andrew's, Kingennie, where is S. Bride's ring. Barry or Fothmuref (Barrie). Balmerino. Aberelliot, S. Ninian (Arbirlot). Arbroath. Aberbroth, S. Vigean (St Vigeans). Consecrated on enlargement 1242. Parish of Arbroath formed c. 1580. Athin, Ethie, or Ethiebeaton. S. Murdoch's Chapel now in Inver- keillor. Ethie House built by Cardinal Beaton. Arbroath. Inverkethel or Conghoillis, S. Macconoc or Mochonog (Inverkeillor). Ai-broath. Chapelry of Quytefield at Chapelton. Inverlunan (Lunan). Arbroath. For forty years parish of Walter Mill, the martyr-priest + 1558. Dunenad, S. Skeoch or Skae (Dunninald). Joined to Craig 1618. Inchbryok, S. Braoch (Craig). Chapels — S. Fergus, S. Mary near Usan. Ketenis (Kettins). Red Friars of Peebles. Had six chapels with graveyards. Neutyl (Newtyle). Arbroath. Chapel of Keilor. Nevith, S. Nevydd (Nevay), Joined to Eassie. See Skene, ii. 36. Essy, S. Brandon (Eassie). Erolyn, S. Medan (Airlie). Luntrethyn (Lintrathen). Kerimor, S. Cuthbert (Kirriemuir). OldKilmarie. Arbroath. Glammis, S. Fergus. Arbroath. Kynetleys (Kinnetles). Dedicated November 1241. College of Kirh- heugh. FofFarty in Kinnetles belongs to Caputh, Dunkeld. Inverarethin, S. Monance (Inverarity). Londores Abbey. Included old parish of Meathie. Machinlur. Maclure, near Montrose. Restinoth, Restennet, or Restinoth-Forfar, S. Peter. Had a priory, now in Forfar. Gambuskenneth. Forfar, S. James the Great. A chapel of Restinoth till c. 1586. Roscolbyn, S. Triduan (Rescobie). Mentioned 1097. Chapel at Ochterlony. Edevyn or Idvies, R. (Kirkden). Dedicated 1st September 1243. Kynel, S. Constantine, R. (Kinnel). Chapel Bolshan or Balishan ; was gifted to Arbroath c. 1178. Tannethais, S. Adamnan (Tannadyce). Chapel of S. Colm at Shiel- hill. Abirleminach (Aberlemno). A very early settlement, with five castles. Aldebar (Auldbar). Mentioned 1429 ; joined to Aberlemno. College Church of Methven. Dun. (Again in see of Brechin.) ST ANDREWS. 69 Login-Montrose, S. Martin (Logie-Pert). Joined to Pert 1610. St Andrews Priori/. Dunlopin, R. (Dunlappie). Joined to Stracathro 1612. Chapel and hermitage of Kilgery. Adel or Edale, S. Drostan (Edzell). Newdosk added 1567. Dulbbrothok or Dalbog. Joined to Edzell, Deanery of the Mearns (between the ]S"ortli Esk and Dee). Durris in North Kincardineshire. Mentioned 1249. Belonged to Knights Templar. Nig, S. Fotinus and S. Fitticus (Nigg). Chapel at Torry. Arhroath. Fordun, S. Palladius. A mensal church. Church reconsecrated, October 17, 1244. John of Fordoun, the Chronicler, was priest here c. 1377. Abirbuthenoth, S. Ternan (Arbuthnott). Church enlarged in 1505. Psalter of 1482, presented in 1506 by Sir Robert Arbuthnott, is preserved. Kirkheugh. Fethirasch, S. Caran or Corindu +669 (Feteresso). Chapels of Cowie and Re-dykes (Roman camp at Ury). Kirkheur)h. Dunotir or Dun-Fother, S. Ninian and S. Bride (Dunnottar). Burnt 1297 by Wallace; reconsecrated 1394. St Andrews Priory. With chapel. Kynef, S. Arnty or Arnold = Adamnan (Kinneff). Anciently included Bervie, Catterline, and S. John's of Barras. Regalia hidden here during the Commonwealth. Bervie, or Innerbervie, had a house of Carmelytes. Bennum (Benholme). Kirkheugh. Eglesgirg = Ecclesia Gregorii (St Cyrus). A Culdee seat. St Andrews Priory. Chapel of S. Lawrence at Chapelfield, near Lauriston. Cuneveth or Conveth, S. Laurence (Laurencekirk). St Andrew's Priory. Teinds gifted to S. Mary's College in 1550. Old church was on Cliapel Knap, near Mill of Conveth. Aberlothinoth or ISIarykirk. Fethyrkeryn or Fotherkern (Fettercairn). Neudos or Newdosk. In 1567 joined to Edzell. Garvoc, S. James the Greater (Garvock). Mentioned 1282, when given by Hugh Arbuthenoth to Arhroath. S. James's Fair on the Hill of Garvock. Whitekirk, S. Mary (Cowie in Feteresso). Consecrated 22d May 1276. (Glenbervie and also Strachan are in the see of Brechin.) Archdeaconry of Lothian. Deanery of Lindidcu. Strivelin, S. Modan (Stirling). Dunfermline Abbey. Penicok or Peniacob, S. Kentigern (Penicuik). Old parishes Mount Lothian and S. Catherine's added 1635. 70 DIOCESE OF Pentland (Glencross in 1616). Roslyn College. Chapel of S. Cath- arine of the Hopes. Lassewade, S. Edwyn (Lasswade). First mensal, then Restalruj. Maleville (Melville). Joined in 1633 to Lasswade. Wymeth or Woolmet. Joined to Newton c. 1584. Dodiniston (Duddingston). Kelso Abbey. Liberton. Disjoined from S. Cuthbert's 1124. Chapels — Niddry, S. Mary, and S. Catharine's. Lestalrig, 8. Triduana. Collegiate in 1512. Anciently included S. Mary's or South Leith. Archdeacon of Lothian. St Giles', Edinburgh. Named in 854 by Simeon of Durham. Dun- fermline Abbey. St Cuthbert-under-Castle. Mentioned in 1052. Holyrood. Parishes created from St Cuthbert's were — Corstorphine, Liberton, Dud- dingston, Canongate, North Leith, and New Town of Edinburgh. Chapels were — Magdalene in Cowgate ; S. Mary's, 1505, in Nid- drie's Wynd ; S. Ninian's at Low Calton ; Our Lady in Lady Wynd ; S. John's and S. Roque's on Borough Moor, Newhaven. Gogger, R. (Gogar). Mentioned 1167. Holyrood in 1240; later to Ti'inity College, Edinburgh. Hailes or Coliton, S. Cuthbert , V. (Colinton). Dunfermline and St Anthony s Hospital, Leith. Rathev, S. Mary (Ratho). Corstorphine College. Neutun (Kirknewton). Has East Calder since 1750. Dunfermline. Caldor clericorum, S. Cuthbert (East Calder). Kelso Abbey. Caldor comitis (Midcalder). Binning. Now joined to Linlithgow. Holyrood Abbey. Strathbroc, S. Nicholas, R. (Uphall). Kirkhengh. Torphichen, Seat of hospital or preceptory of Knights of S. John. Eglismachane, S. Machan (Ecclesmachan). Levinistun (Livingstone). Whitburn disjoined 1718. Holyrood. Bathket (Bathgate). Holyrood and Neivbottle. Dunmanyn, S. Adamnan (Dalmeny). Jedburgh. Old Norman church. South Qvieensferry, separated 1636. Listun or Temple Liston, S. John (Kirkliston). Karedin (Carriden). At east end of the Roman wall. Holyrood. Kinel or Kinneil. Now in Bo'ness. Cambuskenneth. Lindidcu, S. Michael (Linlithgow). Chapel of S. Ninian. St An- dreivs Priory. Slethmanin, S. Laurence (Slamanan). Once chapel of Falkirk. Dunipas. A chapel of Egglis, or St Ninians. Cambuskenneth. Lethbert (Larbert). With S. Catharine's, Niddrie. Cambuskenneth. Gargunnock or Gargowno — seems omitted. Burthkener (Bothkennar). Aid Kathie. Included in Dalmeny. Eccles Brec or Varia Capella, S. Modan (Falkirk). Founded 1057 by Malcolm Canmore. Holyrood. Chapel at Ballembriech. Denny separated 1618 ; Muiravonside, 1606 ; Polmont, 1724. Dirlot, S. Columba, Ercht, V. (Airth). Holyrood ST ANDREWS. 71 Kirktone or Eccles, V. (St Ninians). CamhusJcenncth. St Mary-in-the-Fields. A collegiate church. Monastery from 1230. Holyrood. Killeith, S. Kentigern (Currie). Mansio of Archdeacon of Lothian. Caddisley, S, Leonard (Kedslie). Dryburr/h. St Helen. Near Colbrands Path, or Cockburnspath. Dalkeith, with collegiate church — omitted. Corstorphine, also collegiate — omitted. Deanery of Lothian or Haddington, from 1127. Aldhamstoke, R. (Oldhamstocks). Innerwike cum Lejarwode. Paisley Abbey. Dunbar, S. Bae or Bega. Collegiate in 1342 ; had six chapels — Pin- kerton, Heatherwick, ^yhittingham, Penshiel, Stenton, Spott. Whittingham, with chapelry of Penshiel, under Dunbar. Tiningham, S. Baldred. Joined to Whitekirk. Of old had a right of sanctuary. Hamir or Hanus [Petcoks], (Whitekirk). Holyrood Abbey. Place of pilgrimage. Auldham. Joined to Whitekirk. Chapel at Scougal. Linton, S. Baldred (Prestonkirk or Prestonhaugh). North Berwych, S. Andrew. Convent of North Berwick. Haddington, S. Mary. " Lucema Landoriae. " St Andrews Priory. Chapels — S. Laurence, S. Catherine, S. Kentigern. St Martin's Kirk in Nungate, Haddington. Haddington Nunnery. Elstanford Church (Athelstaneford). Haddington Nunnery. Old church built c. 1170. Garvald Church. Haddington Nunnery. Barive (Bara). United to Garvald 1702. Morham, R. Bothan or St Bothans (Yester or Gifford). Now part of Haddington. Chapel of S. Nicholas at Duncanlaw. Boultun (Bolton). Holyrood Abbey. Sawiltan, S. Michael = Lord Soulis' town (Salton). Drybiirgh. In Salton was Herdmanston, the Breviary of which survives, and has been reprinted. Penkathland. Dryburgh Abbey. Chapel of Payston. Golyn, S. Andrew (Dirleton since 1612). Collegiate in 1446. Chapels — S. Nicolas on Fidrey, Congalton, All Saints at Dirleton. Setun (Seton). Added to Tranent. Collegiate in 1493. Travernent (Tranent). Holyrood Abbey. Prestonpans disjoined 1606. Muskelburgh, S. Michael (Inveresk). Mentioned 1020. Chapel of S. Mary of Loretto. Dunfermline. Cranistun (Cranston). Kdso till 1317. Chapel at Cousland. Krektun (Crichton). Collegiate in 1449. Archdeacon of Lothian. Kethhundley (Humbie). KeUo Abbey. Kethmarchal. Joined as Keith and Humbie. Falawe, S. Modan (Fala). United to Soutra 1618. Trinity College^ Edinburgh. 72 DIOCESE OF ST ANDREWS. Louchwhorvir, S. Kentigern (Borthwick). Crighton College. Kerinton (Carrington). Kokpen (Cockpen). Newhotil Abbey. Clerktun or Clerkington (Temple). Provost of Corstorphine College. Chapels — Morthwait (Moorfoot) and Balintroclach. Maystertun (Newbattle). Includes Abbey Parish of Newbattle. Herieth (Heriot), Neicbotil Abbey. Mount Lothian. Joined in 1635 to Penicuik. Holyrood Abbey. Ormistun, S. Giles (Ormiston). Soltre Hospital. Deanery of the Merhis or Merse (Berwickshire). Aldkambus, S. Helen. Joined to Colbrandspath. Coldingham Priory. Koldingham, Coldingham Priory. Chapel on St Abb's Head. Lambertun. Dependent on Ay ton. Coldingham. Berwick. Trinity Kirk and parish of Bondington, with chapels of S. Laurence and S. Mary. Mordington. Licreased in 1650. Fulden, R. (Foulden). Churnside, R. (Chirnside). Collegiate Church of Dunbar. Edinham, S. Cuthbert (Ednam), 1098, one of the earliest of parishes. Durham Priory. Duns, R. Collegiate Church of Dunbar. Ellim. Joined in 1712 to Lochermacus or Longformacus. Craneshawes, R. (Cranshaws). S. Bothan's Kirk (Abbey St Bathans). Langtune, R. (Langton). Kelso Abbey. Fissewick or Fishwick. Joined 1614 to Button. Coldingha7n. Howton (Hutton). Hornden. Now in Ladykirk. Had a hospital. Aderham, V. (Edrom). Coldingham. Aytun (Ayton). Coldingham. Upsetlington, S. Mary (Ladykirk), including Horndene. James IV. in 1500 built church to S. Mary. Hilton, R. Mentioned 1362; joined 1735 to Whitsome. Whytshoom, R. (Whitsome). Mentioned 1392. Simperinge (Simprin). Joined 1761 to Swinton. Kelso Abbey. Swyntun (Swinton). Coldingham. Leynulf or Lennel (Coldstream). Chapel at Hirsel. Foghou or Foghowe (Fogo). Mentioned 1147. Kelso Abbey. Poulward, S. Kentigern (Polwarth). Built and rebuilt, 900, 1378, 1703. Vault, Sir Patrick Hume's hiding-place. Greenlawe, R., 1117, to Kelso. Chapels — Haliburton and Lambdene. Gorden, S. Michael, with Burton Kirk (Gordon). Kelso Abbey. Chapels at Huntleywoode and Spottiswoode. Haliburton. Kelso. Afterwards with Lambdene. Home, S. Nicholas, with Wederley Chapel. Now joined to Stitchel. Kelso. Stichil (Stitchel). Coldingham. DIOCESE OF GLASGOW, 73 Edinton or Edinham. Coldingham. Eccles, S. Cuthbert (Eccles). Seat of a nunnery. Chapels — S. John at Mersington, S. Magdalen at Birgham, S. Mary at Letham or Leitholm. Smalhame (Smailholm), Dryhurgh Abbey. Makaristun, R. (Makerstoun). Meritun (Mertoiin). Dryburgh Abbey in the parish. Ercildoun (Earlston). Durham and Coldingham. Leggerswede or Lejartwode (Legerwood). Laweder (Lauder). Dryburgh. Chapels — Kedslie and S. Leonard's. Wedhall or Wedale (Stow). The Bishop's vicarage. Palace = the Stow of Wedale. Had a place of sanctuary. See Cosmo Innes, 'Middle Ages,' p. 134. Childinchurche, S. Cuthbert (Channelkirk). Dryburgh. Chapels at Glengelt and Car-frae. ISTaythansthirn (ISTenthorn). Coldingham. Chapel of Newton. But both ISTenthorn and Newton were chapels of Ednam. Kelso, S. Mary, in 1124. Bassendene, V. (Westruther). Nuns of Coldstream. Chapel and lands of Spottiswoode added in 1647. II. Diocese of Glasgow. Here was an archbishopric from 1491 with four suffragans — viz., Dunkeld, Dunblane, Galloway, Argyle. The see of Glasgow was subdivided into nine deaneries — viz., ISTycht or Mthsdale, Annandie, Kyle and Cunningham, Carrick, Lennox, Eutherglen, Lanark, Peebles or Stobo, Teviotdale. A lively and admirable outline of the diocesan history of Glasgow is given by Cosmo Innes, ' Sketches of Early Scotch History,' pp. 29-70. The oldest parishes in the see are Eenfrew, Govan, Cadzow, and Borthwick. The first church at Glasgow was made of wood and wattle by S. Mungo in 560 j he died in 601. The crypt of the cathedral is built over his grave, the grouping of the pillars beautifully marking the shrine. He was not directly, if at aU, succeeded by S. Baldred. The rest of the bishops are unkno^vn for centuries. At the re-founding of the see under Earl David, c. 1116, the old Church rights to land were investigated and adjudicated on by a jury of senior es homines et sapientiores totius Cumhrice. In Bishop Cameron's time, 1426-1446, there were thirty- 74 DIOCESE OF two manses of rectors, chiefly in Drygate and Rotten Row, partly in Kirkgate and High Street, which formed a snbsti- tute for a cathedral close in Glasgow. In 1501 the cathedral establishment consisted of Dean (Cadzow), Precentor (Kil- bride), Chancellor (Campsie), Treasurer (Carnwath), Sub-dean (Monkland), Archdeacon of Glasgow (Peebles), Archdeacon of Teviotdale (Marbottle), Sub-chanter (Ancrum), Sacrist (Cam- buslang). Besides these there were Canons and Prebend- aries of Stobo, Govan, Renfrew, Glasgow L, Blantyre, Car- stairs, Cardross, Air, Erskine, Old Roxburgh, Durrisdeer, Meanis, Moffat, Edilston, Glasgow II., Luss, Eaglesham, Kirkmaho, Torbolton, Killearn, Douglas, Sanquhar, Cumnock, Polmadie, Strathblane, Ashkirk. The sites of thirty-two of these manors or manses are detailed by M'Ure in his quaint History of Glasgow. The archbishop's castle or palace stood on the site of the Infirmary, erected in 1792. There was a country seat at Lochwood in Old Monkland, where is Bishop's Loch. In 1611, Archbishoj) Spottiswood built a castle on the west side of the Kelvin below Partick. To the diocese of Glasgow, parish by parish, is devoted the whole of the first volume of Cosmo Innes's ' Origines Parochi- ales,' a matchless thesaurus of Church writs and antiquities. Bishops and Archbishops of Glasgow. John Achaius, tutor of Earl David (David I.), conse- crated by Pope Paschal II., founded cathedral 1136, . 1115-1147 Herbert, Abbot of Kelso, Chancellor of Scotland. Con- stituted the dean and chapter on model of Salisbury, . 1 147-1164 Ingelram, Archdeacon of Glasgow and Chancellor, . . 1164-1174 Joceline, Abbot of Melrose, enlarged and rebuilt crypt and choir of cathedral after a burning down, . . 1175-1199 Hugo de Roxburgh, Archdeacon of Glasgow and Chan- cellor, 1199- William Malvicine, translated to St Andrews, . . 1200- Walter, chaplain to King William, .... 1208-1232 William de Bondington, Archdeacon of St Andrews, Chancellor, finished nave of cathedral, introduced " use " of Salisbury, 1233-1258 John de Cheyam, chaplain to Pope Alexander IV., . 1260-1268 Robert Wishart, patriot friend of Wallace and Bruce, . 1272-1316 GLASGOAV. 75 JohnWishart, 1319 John Lindsay, 1322 William Rae, built old Glasgow Bridge, . . . 1335-1367 Walter Wardlaw, secretary to David II,, cardinal priest, 1368-1389 Matthew Glendoning, 1389-1408 William Lauder, began vestry and finished steeple, . 1408-1425 John Cameron, provost of Lincluden, secretary to James L, built castle tower and manses, .... 1426-1446 William Turnbull, Archdeacon of St Andrews, got bull from Pope Nicholas V. for a college, .... 1448-1454 Andrew Muirhead, rector of Cadzow, .... 1455-1473 John Laing, High Treasurer, 1474-1482 Robert Blackader, Bishop of Aberdeen, first Archbishop 1491, 1484-1508 James Beaton, younger son of John Beaton of Balfour, bishop elect of Galloway, Treasurer, translated to St Andrews, 1508-1522 Gavin Dunbar, Prior of Whithorn, tutor to James V., . 1524-1547 James Beaton, son of James Beaton of Balfarg, nephew of the Cardinal, and grandson to John Beaton of Balfour. At the Reformation retired to France with the writs of his see, and died at Paris in 1603, . . 1551-1603 With the death of this really good and wise prelate in 1603, end- ed the old hierarchy of Scotland, after serving for five centuries. A very different man was the nephew from his he-goat uncle, the Cardinal. Sad was his exile from 1560 to 1603, suffering for the sins of others. Yet he had some sympathy from his old tenants, many of whom continued paying rent for ten years after the Refor- mation. The writer's ancestor, Walter Scott of Daldowie, is noted in the printed rent-book of the see as making payment on 3d Janu- ary and 21st April 1563 ; while his kinsman, Martin Rankin of Kenmuir, also in Old Monkland, makes a payment as late as 18th June 1568. The old Church tenants or " rentallers " were kindly dealt with by the archbishops. In 1653 the Roman clergy in Scotland were reincorporated as a Mission, and governed by Prefects Apostolic till 1694. From 1694 to 1878 they were governed by a Vicar Apostolic. In 1878 a hierarchy was restored, consisting of two Archbishops and four Bishops. Parochiale Glasguexse. Deanery of NycJit, jSTith, or Dumfries. Besides ]N'ytlisdale, this deanery included Kirkniichael and Garvald in Annandale, and eight parishes in Galloway, between the Avaters of jS'ith and Urr. 76 DIOCESE OF Lyncluden Provostry, c. 1400. Nunnery from c. 1170. Carlaverok, V. Linduden College. Chapel of S. Columba. Included part of old parish of Kilblane. Torthorwald. Fail, in Ayrshire. Kirkbane, V., S. Bean (Kirkbean). Linduden. Lochkinderloch or Kirkinder (New Abbey). Neiv Abbey. Sou thick, R. (Southwick). Now joined to Col vend. Covene, V. (Colvend). Linduden. Chapel of S. Laurence at Fair- garth. Kirkgruyen, R. (Kirkgunzeon) = Kirkwinong, Winning. Ur, v., S. Constantine (Urr). Holyrood Abbey. Lochryton, V. (Lochrutton). Linduden. Terregles, V. — Terra ecclesije. Linduden. Trakwair, V. (Troqueer). Tungland, then Whithei^ne Priory. In- cluded part of Kirkconnel. Kirkpatrick Iren Gray, R., S. Patrick. Mentioned 1275. Dumfries, R. and V., S. Michael. Lesmahago Abbey. Chapel in castle, Christie's Chapel, S. Laurence. Dunscoir, V. (Dunscore). Lesmahago Abbey. Chapel on Glenisland Water. Tynron, V. (Tynron). Holywood Abbey. Penpont, V. Holywood Abbey. Kirkmaho, R., S. Kentigern. Prebend in 1429. Included part of old parish of Kilblane, with site of the church. Holywood, v., S. Congall. Monastery of Dercongal. Glencairn, S. Cuthbert. Mentioned 1178. Keir. Closeburn or Kilosbern = Cella Osburni. Joined to Dalgarnock, which belonged to Holyrood. Morton, R. Kelso. Durrisdeer, R. Prebend, Part of Kirkbride added 1732. Had a chapel on Carron Water. Sanquhar or Senechar R. Prebend. Included part of Kilbride, with site of the church. Kirkbryd, R., S. Bryde. Holyrood. Now in Keir, Kilbride Hill. Kirkconnell, V., S. Congal. Holywood Abbey. Tynwald, R. Joined to Trailflat or Traverflat 1650. Kirk Michell, R. (Kirkmichael). Kilwinning Abbey. Garwald or Garrel, R. Mensal. Joined to Kirkmichael 1674. Kirkpatrick Durham, V. New Abbey. Chapel, Kirkbride, on bank of Urr. Deanery of Annandie or Annandale, included eight parishes in Eskdale. Annand, R. (Annan). Gisehurn till 1223, then Glasgow. Kirkpatrick - juxta, R., S. Patrick. Mentioned 1174. Given by Robert de Brus. Moflfat, R. Prebend. Mentioned 1174. GLASGOW. 77 Johnston, R. Included parish of Dungree {Kelso) and part of Gar- vald. Wamphry, R. Apilgarth, R, (Applegarth). Sibbaldie, Jedburgh, added 1609. Chapel of Dinwoodie. Rovell, R. (Ruthwell). Chapel at Ciimlongan. Hutton on Dryfe. Till 1193 chapel to Sibbaldie. Corrie. Joined to Hutton 1609. S. Mungo or Abermelc. Mensal. Mentioned 1116. Tundergarth, R. Cummertrees. In 1223 passed from Gisebum to see of Glasgow. Chapelry, Trailtrow, added 1609. Dornock, R., S. Marjory. Gretna, or Gretanhow. Joined to Rainpatrick, or the Red-Kirk, 1609. Kir kpatrick- Fleming. Included parishes of Kirkconel and Irvin. Chapel of Logan. Hoddom in 1116 belonged to Glasgow by an older endowment. Joined to Luce (on Annan) and Ecclefechan 1609. Middlebie. Mentioned 1296. Joined to Penersax (on Mein Water) and Carruthers (on upper Kirtle) 1609. Was seat of Presbytery till 1743, when Langholm took its place. Langholm. Included Stapelgorton, Keho, and Wauchope, Canonby, with half of Morton. Enlarged in 1703. Canobie, or Church of Liddal, S. ^Martin. Canonby Ptiory. Westerker or Westerkirk. Melrose. Chapel at Boykin. Eskdale- muir separated 1703. Ewis, Evisdale, or Nether Ewis, S. Cuthbert. Chapels at Unthank ' and Mosspawl. Overkirk of Ewis, or Ewisdurris. Now depopulated. Morton. Kelso. Dalton. Included Mickle and Little Dalton, Mouswald, S. Peter. Has a S. Peter's Well. Lochmaben, R., S. Mary Magdalene. Chapel of Rokele (Rockhall). Dryfesdale, S. Cuthbert. Mentioned 1116. Mensal. Chapels at Becktoun and Quaas. Kirkandrews. Jedburgh. Since 1552 in Cumberland. Deanery of Kyle, separated from Cunninghame on the north by Irvine Water, and from Carrick on the south by the Doon. Kyle was subdivided into King's Kyle on the south side of the river Ayr, and Kyle Stewart on the north side. Ayr, R., S. John Baptist. Has fair on 24th June. Joined to old parish of Alloway. Barnweill, or Visible Kirk. Fail. Suppressed in 1653. Now in parish of Stair. 78 DIOCESE OF Coylton or Quiltoii, V. Gave in 1500 two prebends to Chapel Royal, Stirling. Mauchline, S. Michael. Priory under Melrose. Included Sorn or Dalgain, S. Cuthbert's Chapel on S. Cuthbertsholm, 1658. Muir- kirk 1625. Old chapel on Greenock Water and Tarbolton. S. Michael's Well in Mauchlin.^ Monkton, R. , S. Cuthbert's of Prestwick, or Prestwick Monachorum, 1163. Paidey Abbey. Included Ladykirk, or Ladykirk of Kyle, and Crosby. Newton-on-Ayr separated 1779. Prestwick-Burgh, S. Nicholas. Joined to Monkton. Ochiltree, V. Melrose. Included Stair till 1653. Symonton, V.= Simon Loccardston. Failford Ministry. Cumnock, R. Prebend. New Cumnock separated 1650. Chapel at Borland at Chapel-house. Dalrymple. Chapel Royal, Stirling. Dalmellington, V. Chapel Boyal. Dundonald, S. Ninian. Paisley Abbey. Mentioned 1229. Chapels of Crosby and Riccarton, or Ricardstoun. Craigie, V. Has part of old Barnweill. Paisley. Galston, Y., S. Peter. Failford Ministry. Fair on 29th June. Auchinleck or Affleck, S. Vincent, 1238. Paisley Abbey. St Quivox or Sanchar, S. Kevock. Mentioned 1212 as a Rectory. From 1238 to Paisley. Tarbolton, R. Dependency of Mauchline. Given to Failford 1337. Prebend in 1429. Deanery of Cunningham. Beith, S. Inan. Mentioned 1189. Kilwinning Abbey. Chapel of S. Bridget at Giffen. Kilbirnie, S. Brandon. Kilwinning. Dairy, Y. Kihvinning. Chapel east of the Garnock, one mile from Dairy. Kilmarnock, S. Marnock. Fen wick separated 1642. Kilmaurs, vS. Maure. Kelso. Chapel at Busby. Kilwinning, S. Winning, +579. Kihvinning Abbey, 1140. Largs, Y., S. Columba. Paisley Abbey. From 1318 included part of Kilbride (West) and Cumbrae. Comb's Fair, 9th June. Dreghorne or Langdreggarne. Kilwinning. Peirston added in 1688. Stevenston, Y.= Stephen Loccard's town, S. Monachus. Kilwinning. Stewarton, Y. Kilwinning. Chapel of S. Mary at Lainshaw. Ar- drossan separated 1569. Chapel at Saltcoats. Irvine. Mentioned 1308. Kilwinning. Chapels — S. Mary on Ir- vine Water, and another at Bourtrie Hill. Dunlop, Y., S. Mary. Mentioned 1265. Kihtnnning. Dalgarven, S. Michael. Now in Kilwinning. ^ See 'Old Church Life in Scotland,' by A. Edgar, minister of Mauchline. GLASGOW. 79 Kilbride (West), S. Bride. KUwhininfj. Enlarged 1650. Chapels at Chapeltoun, at Southenan, S, Inan's. Chaibal-vey = Chapel of 8. Vey, on little Cumbray. Loudon. Kilivinniiifj. Deanery of Carriclc. Maybole, Provostry. Included old parish of Kirkbride. Nuns of North Berwick. Maybole, V., or S. Cuthbert, Kichenzie. Nuns of Norih Bericick. Kirkmichael of Gemilston, V. Kihmnninn . Kirkoswald of Turnberry, S. Oswald. Had Crossraguel Abbey. Fair of S. Oswald on oth August. Stratton, V., 8. Cuthbert (Straiton). Crossrat/uel. Invertig, S. Cuthbert or Kirkcudbright, Invertig (Ballantrae). Cross- rafjiu'l. Girvan or Invergarvane, V., S. Cuthbert. Cros-'S. Machan. Kelso. Included old parish of Antermunin (Antermony). Parson was sacristan of Glasgow. vStrathblane, S. Blaan. Dumbarton College. Fin tray, R. Dumbarton College. Baldernock or Buthirnock, R. Kirkintulloch or Lenzie, V., S. Ninian. C. 1195 to Camhuskenneth. Cumbernauld or Easter Lenzie separated 1649. In burgh of Kirkintulloch w"as chapel of S. ^Slary. Kilpatrick, V., S. Patrick. Paisley Ahhey. New Kilpatrick dis- joined 1649. Dumbarton or Alcluith, S. Patrick. Kilwinning. Collegiate, 1450. Chapel of S. Patrick in the Castle. Cardross. Mensal of Glasgow. Old church across the Leven from Dumbarton. Kilmahew rebuilt and reconsecrated 10th May 1467. Rosneath, vS. Modan and S. Mary. Paisley Abbey, 1227. Row disjoined 1648. Chapels — S. Michael at Faslane ; S. Dermid at Kilbride in Glenfruin ; Kilcragin or Portgill ; S. Michael at Millig ; S. Diarmid at Balnoch in Row, Luss, S. Kessog. Prebend, 1429. Arrochar disjoined 1658. Chapel in Inchtavannach or Monk's Isle in Lochlomond, also at Rossdhu. Kilmaronock, S. Mernoc and S. Ronan. Kilwinning. Chapel of S. Mirren on Inch Murren in Lochlomond. 80 DIOCESE OF Balfron. Inclmffray before 1305. Monyabroc, R. (Kilsyth). Disjoined from Campsie. Has wells of S. Mirren and S. Talarican in the parish. Bonhill or Buchnull. Dumharton College in 1450. Enlarged 1650. Chapel at Auchnaheglish, now Belritiro. Inchcalayoth or Inchcailloch, S. Kentigerna (Buchanan). With part of Luss in 1621. Rutlierglen Deanery. Cadihow or Cadzow, R. Dean of Glasgow's prebend on high bank of Avon beside Cadzow Castle. In 1451 church made collegiate and called Hamilton — i.e., removed to present site of palace, where it existed till 1732. The Provost of Cadzow or Hamilton held the vicarage and paid a " vicar pensioner." Dalserf or Machan, S. Mary. Originally part of Cadzow. Glasgow, R., or Glasgow ^)?*imo, 1147. Prebend. Barony Parish separ- ated in 1595. Glasgow, V. , or Glasgow sectindo. Bishop's vicar. Chapels — S. The- naw's (corrupted to St Enoch's) ; Little S. Mungo's on Dowhill ; S. John Baptist in Drygate ; S. Roche's (corrupted to St Rollox), north of Cathedral ; Barlanark and Budlornoc or Provan, a pre- bend ; Schedenestun or Shettleston ; Conclud or Kuncleith in Bridgeton, near Rutlierglen Bridge. Tron Kirk, S. Mary and S. Anne. Collegiate, 1528. Govan and Gorbals, S. Constantino and S. Ninian. Prebend in 1147. Chapel at Perdeyc or Partic. Hospital of S. Ninian in Gorbals. Parish of Gorbals separated in 1771. Cader, V. (Calder), sub-dean's prebend. Bishop's land, with ten townships, was part of Cadder. Badermonoc (Monkland). Newhotth Abbey. New Monkland, dis- joined 1640. Chapel at Kipps in New Monkland. Old chapel at Mount Vernon, above Daldowie. Church of Airdrie built in 1791. Bothwell Provostry. Included parish of Bertram Shotts. Chapels — S. Catharine's, Shotts, on site of Parish Church ; S. Catherine of Sienna at Orbiston or Osbernston ; Chapel at Lachope of S. Lessart. Cambusnethan, S. Aidan. Kelso. Later mensal of Glasgow. Chapels at Auchter Water and " Darmead Kirk " = Diarmid ? Dalziell, S. Patrick. Paisley Abbey. Dean and Chapter of Glasgow. Has three holy wells — S. Patrick's, Our Lady's = Motherwell, and S. Catharine's. Blantyre Provostry, given by Alexander II. Priory of Blantyre. Cambuslang or Drumsargard, S. Cadoc. Sacrist's prebend in 1429. Chapel of S. Mary of Kirkburn, on lands of " Chapel." Ruglen or Rutlierglen, S. Mary. Before 1189 to Paisley Abbey. Included Polmadie, Prebend of Glasgow. Carmunnock. Mentioned 1180. Paisley Abbey. Cathcart, S. Oswald. From 1160 to Paisley A bbey. Renfrew, S. Mary and S. James. Prebend, 1147. GLASGOW. 81 Inchinan or Kilinan, V., S. Conval or S. Inan. Knights of S. John. Erskine, V. Prebend. In 1164 to Paisley. Eastwood or Estwod, V. Paisley Abbey. Joined to Polloc. Kilallan, S. Fillan. 1164 to Paisley Abbey. Joined to Houston. Kilpeter or Houston, S. Peter's, V. Paisley Abbey in 1164. Hugo de Padvinan's town. Lochwinnoch or Sempil, S. Winnoc. In 1164 to Paisley Abbey. Collegiate in 1505. Neilston, V. Mentioned 1227. Paisley. Mearns, V. Mentioned 1178. In 1165 to Paisley. Templars' chapel at Capelrig. Eglisham (j=Kirkton), R. in 1388. Prebend in 1430. Kilbride, S. Bridget. From 1178. Precentor of Glasgow. Chapel or parish and hospital of S. Leonard at Torrans. Olasford. Provost of Sempill. Later common church. Strathavon, S. Mary. Kelso, Bothwell College. Chapel of S. Bride at Kj'^e, and ruins of two other chapels. Kilbarchan, S. Barchan, V. Paisley. Chapel of S. Catharine in Kilbarchan churchyard, and chapel of S. Mary at Ranfurlie. Pollock, S. Conval. Paisley. Now included in Eastwood. Paisley or Passelet, S. Mirinus. Paisley. Abbey Church 1459, by Abbot Thomas Tarvas. Chapels — S. Roque, which became the Grammar School Endowment ; Blackball ; and Crocston, where was a hospital also. Kilmalcolm, V. and E,., S. Columba. 1164 to Paisley. Chapels at Finlayston, Maxwell or Newark. Port-Glasgow separated 1695. Inverkip, V. In 1164 to Paisley. Chapels at Christswell, S. Lau- rence Bay at Cartsdyke, Kilblane in Greenock. Greenock disjoined 1592. New or East parish, 1741-1759. Deanery of Lanark or Clydesdale. Stanehouse, S. Ninian, R. Four stallars of Bothwell College. Chapel of S. Laurence at "Chapel." Lesmahago, S. Machutus. Kelso. Lesmahago. Fair on 15th No- vember. Three chapels — at Chapel-hill, Greenrigg, and Blackwood. Lesmahago in 1144 had from David I. the king's peace or sanctu- ary, bounded by four crosses. See Cosmo Innes, 'Middle Ages,' p. 197. Carluke, Forest Kirk, or Eglismaluack, S. Andrew and S. Luke, V. Kelso. Lesmahago. Chapels — S. Oswald's, and another at Chapel- yard. Lanark, S. Kentigern. In 1150 to Dryburgh. Four chapels — Cleg- hern or Cleghorn, Nemphlar, S. Leonard's, S. Nicholas within the burgh, all the others outside. Carstairs, Casteltarres, S. Mary. Prebend, 1216. Carnewath. Treasurer. Chapel at Muirhall. Collegiate in 1424 — but at first, c. 1150, dependent on Liberton. Dunsier (Dunsyre). Kelso. Lesmahago. Chapel of Roger's Kirk in north-east of parish. F 82 DIOCESE OF Dolphinton, R. Mentioned 1253. Walston, V. The Morays of Bothwell and Glasgow Cathedral, 1292. Biggar, R. Lord of the Manor. Collegiate 1545. Libertoun, R. Commune of Glasgow. Quothquhan, R. Joined to Libberton 1669. Pedynane (Pettinain). Dryhurgh. Covington, S. Michael, R. = Colbanstown, c. 1180. Chapel of S. Ninian in south-west of parish. Thankerton or Wode Kyrke, S. John = Tankard's town. Precentor Glasgow and Biggar. In 1175 to Kelso. Syminton, V. =Symon Loccard's town, c. 1180. At first a chapel to Wodekirk. Kelso, Lesmahago. Wiston, S. Ninian, V. = Wiscius' town. Kelso and Lesmahago. Roberton, V.= Robert's town. Robert and Wiscius, brothers of Lambinus. Joined to Wiston 1772. Carmichael, anciently Llanmichael, S. Michael, R. Mentioned 1178. Chapel, S. Bride. Douglas, S. Bride. Prebend. Mentioned 1144. Chapels — at Par- rochholm, founded by James IV., and at Chapel Hill. Crawford-John, S. Anne, V. Kelso. John was brother of Baldwin of Biggar. Crawford or Crawford Lindsay, S. Constautine, king and martyr. Holyrood. Hartside or Wandall, R. Mentioned in 1116 asQuendal. Joined to Lamington 1608. Chapel, Cald. Lamington, S. Ninian or S. Inan, R. =Lambinus's town. Culter, S. Peter, R. Mentioned 1210. Kelso. Deanery of Peebles or Stoho. Kelbucho, S. Bega, R. Part to Culter, part Broughton, 1794. Glenholm, S. Cuthbert. Scone. Joined to Broughton. Scravelln or Scrawline, V. (Skirling). Ord or Kirkurd, S. Constantino. 1116 church and carucate of land to Glasgow. Soltre Hospital, Trinity College, Edinburgh. Linton Roderic. West Linton in Peeblesshire. Kelso. Newlands, R. Mentioned 1317. Prebend of S. Nicholas of Dalkeith in 1475. Stobo. Prebend. Since 1742 includes Dawick. Anciently a Ple- bania, with five chapelries or parishes — Lyne, Broughton, Kingle- doors, Dawic, and Drummelzier. Upper Drummelzier, S. Cuthbert, in 1643 became Tweedsmuir. Lyne. Mentioned 1189. Joined in 1621 with Megget or Rodonno. Edleston, Peniacob, or Gilmorestun, S. Columba. Prebend. At the inquest in 1116 found of old to belong to Glasgow. Innerleithan, S. Calixtus and S. James, V. Kelso c. 1160. Fair on 14th October. Traquhair or Kirkbride, S. Bride. Prebend found in 1116 to belong of old to Glasgow. Anciently included Megget. GLASGOW. 83 Hopekelioc or Kailzie, S. Mary. KeUo. Joined 1674 to Traquair. Peebles, S. Andrew. Dedicated on 29th October 1195. Mentioned 1116. Archdeacon as Prebendary of Glasgow before 1216. Chapels of S. Mary and in Castle ; also Convent of Holy Cross and S. Leonard's Hospital. Manner, S. Gordian (Manor). Archdeacon. Once chapel of Peebles. Chapel in 1186 and parish in 1555. Yarrow, S. Mary of Fairmanshop, or Kirk of the Forest. Dryhurgh. Mentioned 1275. S. Mary, Lowes, or de Iambus. A vicarage pensionary of the preced- ing. Had church on north-west of St Mary's Loch. Ettrick Forest Kirk, S. Mary. Melrose. Had a church before 1513. Rankilburn or Buccleugh, R. Melrose. Before 1621 joined to Yarrow, and in 1650 to Ettrick. Was a rectory before 1415. Selkirk. Two churches — Selkirk-regis and Selkirk-abbatis — 1113. Kelso. Scleschirche in charter of William the Lion, c. 1195. Deanery of Teviotdale. Lyndean or Galashiels, V. In 1275 with old parish of Bolside. In 1622 church removed from Lindean. Kelso. Melrose, S. Cuthbert. Melrose. Abbey founded 1136, and dedicated to S. Mary 28th July. Chapels at Galtonside, Colmslee, and Chieldhelles ; also S. Cuthbert's Chapel at Old Melrose, and S. Mary of the Park, Old Melrose of S. Aidan and S. Cuthbert, c. 650, was two miles lower on Tweed. Bowden, S. Ninian, V. Kelso. Mentioned 1124 as Bothenden. Chapel at Holydean or Ringan's Dean. Lessudden, S. Mary (St Boswells), but original patron was S. Boisil. Di-yhurgh. Mentioned 1353. S. Boswells Fair 18th July. Longnewton. Dryhurgh. Joined to Ancrum 1695. Mentioned 1175, being at first a chapel of Lessudden. Vicarage in 1220. Maxton or Maccuston, S. Cuthbert. Melrose. Ancrum or Alnecrumb. Mentioned 1116. Prebend in 1275. Had a Knights-Templar's hospital and bishop's palace or castle. Lilliesleaf or Lilliesclive. In 1116. Mensal till 1450, then commune church. Chapel of Riddell. Ashkirk. Mensal in 1170. Prebend in 1275. Had a bishop's palace. Kirk-Borthwic. Mentioned c. 1214. (Roberton.) At Borthwic-brae, chapel at Chapelhill. Hassenden, S. Kentigern. Mentioned 1170. Almonry of Melrose. Joined to Roberton 1659. Minto, R. Mentioned 1275. Has part of Hassenden. Badrowl, R. (Bedrule). Once included Abbotrule, which in 1777 was divided between Hobkirk and Southdean. Tumbull of Bednile was Bishop of Glasgow 1448. Bedrule = Bethoerule, the Bethoes being proprietors before the Turnbulls, Douglases, or Comyns. Wilton, R. Lord of the Manor, included part of Hassendean. 84 DIOCESE OF GLASGOW. Cavers, or Kirklands of Cavers. Melrose in 1358. Two chapels — Carlanrig and Cross. In 1849 Carlanrig became parish of Teviot- head. Kirktoun, R. (Kirkton). Hawick, S. Mary, R Dedicated 20th May 1214. Prebend of Both- well College. Hopekirk (Hobkirk). Mentioned 1220. Jedburgh. Old church of Eule. Castletown, Liddlesdale, or Cannobie, S. Martin. Cannonhy Priory. Chapelry of Dinlabyre. Eddletown, R. Mentioned 1275. Joined to Castleton after 1592. Southdene or Charteris, R. Mentioned 1260. Included Abbotrule. Jedburgh or Jedwode, S. Mary. Two churches. Jedburgh. Church in 854 at each of "two Geddewrd," built by Bishop Ecgred of Lindisfarne — one of them at "old Jeddard." Dependent chapels at Crailing, Nisbet, and Spital ; also at Upper Crailing and Scars- burgh or Hunthill. Crailing or Trevelin. Separated from Jedburgh after 1560. Jed- burgh. Included Nisbet on north of Teviot. Oxnam or Oxenham. Jedburgh in 1165. Chapels — Plenderleith and Middleknowes, once in Jedburgh. Hownam, R. (Hounam). Jedburgh in 1220. Mentioned 1164. Chapel of S. Mary at Rasawe, belonging to Melrose. Eckford, V. Jedburgh in 1220. Chapel at Caverton. Merebotil, S. Lawrence (Morebattle). Prebend to Glasgow in 1116. Chapels at Clifton and Whitton in 1186. Before 670 Clifton was given by King Oswy to S. Cuthbert. Molle or Mow. Kelso. Mentioned 1157. Before 1672 joined to Morebattle. Yetholme, R. Mentioned 1233. Lynton, Roderic, R. (Linton, Kelso.) Mentioned 1127. Chapel at Hoselaw. Sprouston, S. Michael, R. Kelso. Mentioned 1114. Lempetlaw, R. Soltre and Trinity College, Edinburgh. Maxwell or Maccusville, S. Michael. Kelso. South of Tweed, after- wards joined to parish of Kelso. Chapel of S. Thomas the Martyr at Harlaw in 1 1 80. Roxburgh, Old Rochesburc, S. John's in the Castle. Mentioned 1127- Prebend 1275. Roxburgh, V., S. James. Dedicated 17th April 1134. Kelso. Near confluence of Tweed and Teviot, now in parish of Kelso. S. James's Fair 5th August. In the church of S. James was a chantry endowed by Roger of Auldton in 1329, valued in Lib. de Calchon at £20 sterling. In south-west of the parish was chapel or hospital of Farnindun in 1186, confirmed by the Pope to Joceline, Bishop of Glasgow. See vast mass of Roxburgh records in ' Origines Parochi- ales,' i. 450-496. Roxburgh, Holy Sepulchre. Knights of S. John, Kelso. DIOCESE OF DUNKELD. 85 III. Diocese of Dunkeld. Dimkeld, or Dunum Keledeorum = hill of the Ciildees, was a Culdee monastery from 729. The cathedral was built iii 1127 under Alexander I., when Cormac, the Culdee abbot, became the first bishop of the see. Until 1200, Dunkeld, from its connection with lona, extended westward so far as to include what was then made the diocese of Argyle at the request of Bishop John Scot, who had no Gaelic. Of the forty bishops before the Eeformation, the best known are : John Scot + 1203, called S. John of Dunkeld, a favourite of Alex- ander III. Wilham Sinclair, 1303-1338, whom Bruce called his " OM^ bishop," and the people " the fechtin bishop," a brave and patriotic man, whose war-cry at Donibristle against the English invaders is historical — *' All ye that love Scot- land's honour, follow me." James Bruce, 1446, who gave Abernethy to four vicars of Dunkeld. Thomas Lauder, bishop 1452-1476 + 1481, tutor to James II., founded three pre- bends — Alyth, Aberlady, Muckersy — built the Tay bridge, and bought a bishop's lodging at Perth and Edinburgh — a model bishop. George Brown, son of the burgh treasurer of Dundee, 1485-1514. He divided the diocese into four deaneries, pro- cured Gaelic preachers, promoted clerical efficiency, built the Castle of Cluny, added to the palace at Dunkeld, and was one of the best bishops the see ever possessed. Gawin Douglas, 1516-1522, who translated the '^Eneid' into Scots verse, with original poetry prefixed to the several books. There were four deaneries of Dunkeld, and the bishop had residences at Dunkeld, Cluny, Perth, Auchtertool, and Edinburgh. Parochiale Dunkeldense. Deanery of Atliol and Drumallane = Breadalbane. Aberdalgie. Joined to Dupplin in 1618. Abemeit (Abernyte), near Dundee. Given c. 1445 to four choir vicars. 86 DIOCESE OF Moulin. Dunfermline Abbey. Dull or Appin ( = Abthane), of Dull or Dulmonach ( = of the monks), S. Adamnan. St Andrews Priory. Saint Serf's. Joined to Redgorton. Is on north side of the Almond. Was church of Ruthven Castle till a child of the Ruthvens was drowned in the Almond returning from baptism. Ruthven, on north side of Strathmore on the Isla. Once chapel of Alyth. Tibbermuir, S. Mary's. Precentor. Once a residence of the bishops. Clunie, in Stormont. Chapel on isle in Loch Cluny, and three other chapels. Cargill. Chapel of S. Adamnan at Campsie belonged to Abbot of Cupar- Angus. Part of Cupar- Angus till 1514. Killin, S. Fillan. Forgundynie (Forgandenny). Prebend of S. Colm''s Abbey. Chapel of S. Mary's at Freeland and S. Catharine at Forgandenny. Dollar. Thomas Forrest, vicar of, burnt 1538. Aberdgay. Rattray. Sub-dean. Dowalie, S. Anne. Parish erected 1500 by Bishop Brown. Once part of Caputh, now of Dunkeld. Originally a Culdee seat at Kilmorick, where is S. Muireach's Well. Had an hospital at Guay = Dalguise, c. 1340. Restored in 1490. Also Well of Sancta Crux at Crueshill, resorted to first Sunday of May. Pitcairn, in Redgorton. Alith, S. Moluac (Alyth). Prebend. Chapel of S. Ninian on north side of churchyard, endowed with lands of Balwhyme. Forcastle or Fincastle. Annexed to Dull, now in Tenandry. Little Dunkeld. Archdeacon. Included old parish of Laganallochy or Logie-Allochie, in Strathbraan, S. Aulachy, Allocus, or Mocheal- log, 23d December. Dunfermline. Strathfillan, S. Kentigerna. Seat of priory. Invermuir. Ochtergatin (Auchtergaven). Included old parish Logiebride since 1618. Killinlyner, S. Kennera (Glenlyon ?). Kirkleven (Kinclaven). Precentor, 1260. Lethinden (Lethindy). Chancellor. Chapel — Kinloch or Lardiff. Bendochie (Bendochy). Cupar-Angus. Two chapels — S. Fink or Findoca and Monkcallie. Dunkeld, V., S. Columba. Treasurer. Chapel of S. Ninian in Atholl Street, endowed c. 1420 by Bishop Cardney, with lands of Muck- larie. Monydie, R. Prebend. In 1480 held by Alexander Myln, author of 'Lives of the Bishops of Dunkeld.' Megill or Migdele (Meigle). Commune church. Fothergill (Fortingall). Joined with Killachonan or Killyhonnan. Fongorth or Foghort, or the Red Chapel of S. Jerome. Prebend. Now in Caputh. People of Fongorth are called " Jorams," from the old chapel of S. Jerome. DUNKELD. 87 Kilspindie. Joined to Rait c. 1634. Kilconan, S. Conan. In Fortingal, north side of Loch Rannoch. Logieraith, Logie in Athole, or Laggan, S. Machutus (Logierait). Scone. Weim, S. Cuthbert (Weem). Fair, burial-ground and chapel of S. David. Ragirtone, S. Callan (Redgorton). Scone. Included S. Serf's and Luncarty. Kendmuir (Kenmore). Scone. Old church at Inchadyn. Capeth-Moothill or Capoch (Caputh), erected in 1500. Mensal. Chapel of S. Ewan. Inchmagrannoch. Prebend. Now in Little Dunkeld. Fordishall or Ferdshaw. Prebend. (Again in see of Dunblane.) Muckersy. Prebend. Now in Forte viot. Ruflfell. Prebend. In parish of Caputh. Cragyne, Craigie. Prebend. Now in Caputh, near Clunie church. Abernethy. Prebend. Blair in Athole. Prebend. Three chapels — Lude, Kilmoneonaig or S. John, Struan or S. Rowan. Mackathil or Logymached in Athole. ^ Prebend. Included present church and village site of Caputh. Kirkmichael or Strathardle. An abthanedom. (Seems omitted.) Deanery of Angus. Auchterhouse, S. Mary. A commune church. Estate of Balbeuchly in Auchterhouse belongs to Caputh from twelfth century. Cupar- Angus. Archdeacon. Had an abbey founded 1164. Fearn, seven miles west of Brechin. Menmuir, S. Aidan. Prebend. (Again in see of Brechin.) Tyland. Treasurer. (Tealing.) A settlement of S. Boniface, c. 600. Deanery of Fife, Fotheric, and Stratherne. Aberdour. S. Fillan. Mentioned 1178. S. Colm's Ahhey. Included Inchcolm or CEmona. Chapel of Beaupre (Bowprie). Mentioned 1320. Auchtertool. *S'. Colm's Ahhey. A bishop's residence at Hallyards, now Camilla. Beath. S. Colm's Ahhey. Dalgethie (Dalgety). St Colms. Rosyth or Rossive. St Colms. Leslie or Fetkill, S. Mary. St Colms. Probable scene of ' ' Christ's Kirk on the Green." Sailing (Saline). A commune church. Stramiglo (Strathmiglo). A commune church. ^ Login Mathed is explained in ' Origines Parochiales, ' ii. 735, as named from Maddad, Earl of Athole, and nephew of King Malcolm Canmore, a benefactor of Scone between 1107 and 1147. 88 DIOCESE OF Deanery South of Forth, in partibus australibus. Abercorn. The Bishop. Once seat of a Pictish bishop. Cramond, S. Columba. Mensal. Aberlady. Prebend. Included Kilspindie, near it. Alva. Boncle or Bonkill (Bunkle and Preston, in Berwickshire). Men- tioned 1124. Preston on Whiteader, joined to Buncle. Campsey, S. Martin; and Campsmichael, S. Michael (S. Martin's, Perthshire). Chancellor. S. Martins was a mensal church of Holyrood, and Cambusmichael belonged to Scone from 1164. (Occurs again, deanery of Gowrie, St Andrews.) ^''ote. — According to Bishop Forbes, 'Kalendars,' p. 414, the see of Dunkeld included Church of S. Michael, 150 yards from Brechin Cathedral ; Castle of Broughty as part of Caputh ; and Foffarty in Kinnettles, near Forfar. IV. Diocese of Aberdeen. The see was originally at Mortlach (in Strathspey, five miles south of Craigellachie), where was an old Culdee monastery ; but Bishop Kectan translated it to Old Aberdeen in 1136. The cathedral dedicated to S. Machar, and begun by Bishop Kinninmont 1357-1381, was completed by Bishop Elphin- ston and Bishop Dunbar 1484-1532. In 1256 the chapter was completed, when Bishop Eamsay appointed thirteen Pre- bendaries, Dean (Kirktoun = Old Aberdeen), Chaunter (Auch- terless). Chancellor (Birse), Treasurer (Daviot), Archdeacon (Eayne). Prehendaries — Bahelvy, 1256; Kincardyn, 1330; Turrefif, 1412; Kynkell, 1480; Eathven, 1445; Monymusk, 1445. Deacons — Murthlac, Oyne, 1256; Cruden, 1256; Ellone, 1325; Methlac, 1362; Crimond, 1262; Codilstan, 1414. Sub-deacons — Banchory-Devenic, 1256 ; Clat, Tully- nestle, 1376; Forbes, 1325; Invernochty, Strathtie, 1356; Aberdour, 1318; Lonmay, 1314; Philorth, 1361; Old Deir, 1256 ; Drumoak, 1368 ; S. Nicholas, S. Mary ad nives, 1499. The bishop's palace on the east side of the cathedral, with the manses on the north, was burnt in 1233 by an English fleet. The Chaplain's Court, built in 1519, contained chambers for ABERDEEN. 89 twenty vicars or chaplains. The precinct or canonry formed a sanctuary, and held a girth or sanctuary cross. The Brevi- ary of Aberdeen, first printed in 1508, reprinted in 1853 in fuU, and its Kalendar reprinted in 1872 by Bishop Forbes in 'Kalendars of Scottish Saints,' is perhaps the best work of its kind, and had for its chief compiler the great Bishop Elphinstone, a careful account of whose noble career is given by Cosmo Tunes, 'Sketches,' pp. 260-267. The cathedral tower, which formed a great sea mark, fell through misman- agement in 1688. Originally there were only three deaneries — Mar, Buchan, and Garioch ; later additions were Buyn and Aberdeen. In 1547 is mentioned a deanery of Formartine, between Ythan and Don, with sixteen parishes. The best guide to the churches in the see of Aberdeen is ' Collections for a History of the Shires of Aberdeen and Banff,' 2 vols., 1843, by the Spalding Club. Bishops of Murthlac. Beanus, Donercius, Cormach, Nectau, Bisliops of Aherdeen. Edward, Chancellor of Scotland in 1140, Matthew, John, prior of Kelso, ...... Adam de Crail, ....... Gilbert de Stirling, ...... Ralph de Lambley, Abbot of Arbroath, preached barefoot through the diocese, ...... Peter de Ramsay, drew up Cathedral Statutes, Robert Poitou, an Euglishman, .... Hugh de Benham, consecrated by Pope Martin at Rome sat in Council of Lyons 1274, .... Henry le Chen, founded prebend of Ellon, Alexander de Kyninmond, built two palaces, . William de Dej^n, also a builder, reformed the clergy and endowed vicarage of Old Aberdeen, John Rait, D.D., . Alexander de Kyninmond II., Adam de Tyninghame, Dean of Aberdeen, a good man, Gilbert de Greenlaw, Chancellor of Scotland, . 1010 1042 1084 1123-1154 1154-1171 1172-1199 1200-1207 -1228 1228-1239 -1247 -1256 1256-1270 -1282 -1328 -13— -1350 -1355 1356-1380 -1389 -1422 90 DIOCESE OF Henry de Lichton, Bishop of Moray, .... 1422-1440 Ingelram de Lindesay, LL.D. , paved and roofed cathedral, 1441-1458 Thomas Spens, Bishop of Galloway, Keeper of Privy Seal, 1459-1480 Robert Blackader, prebendary of Glasgow, translated to Glasgow, 1480-1484 William Elphinston, LL.D., Bishop of Ross, Chancellor and Privy Seal, founder of King's College ; a great and good bishop; learned, pure, and generous, . . 1484-1514 Alexander Gordon, cousin of Earl Huntly, consecrated and died, ......... 1515 Gavin Dunbar, Archdeacon of St Andrews, . . . 1519-1532 William Stewart, LL.D., son of Sir Thomas Stewart of Minto, provost of Lincluden, ambassador to England, . 1531-1545 William Gordon, fourth son of Earl Huntly ; a swinish man, as described by Bishop Spottiswood, and re- buked in 1559 by his own dean and canons in council, . 1541-1577 Pahochiale Aberdonense. Deanery of Ma7\ Kyndrought, S. Andrew (Castleton of Braemar). Culdees of Mony- mush. Six chapels in the parish of old. Crehy, Creythi, S. Manir (Crathy), Monymush. Four chapels. Kynmuk, S. Mary, V. (Glenmuik). Joined with Tullich. Obein, S. Theunan = Adamnan (Aboyne). Chapel of Glentanar. Braes or Brise, S. Michael and S. Columba (Birse). Chancellor. Kincardine O'Neil, S. Yarchald. Priest prebend. Bencory Tarny, S. Ternan (Banchory Ternan). Arbroath, 1207- Eyht, S. Fincan or Findoca? (Echt). Scone. Chapel at Monksecht. Kenernyn or Kinoir, S. Mary, with Fitheranus chapel now in Huntly. Arbroath, 1207. Migmar, S. Nidan (Midmar). St Andreios Prio^^y, 124^2. See Skene, ii. 193. Clony (Cluny). Tullich, S. Nathalan. Joined with Glenmuick. Keg, S. Diacon (Keig). Monymusk. Afford (Alford). Monymusk. Loychel, S. Marnan (Leochel). Monymush. Mentioned c. 1165. Cussheny, S. Bride (Cushnie). Now joined to Leochel. Lunf anan = Llanfinan, S. Finan (Lumphanan). See Skene, ii. 103. Forbeys and Keirn (Forbes). Sub-deacon prebend. Now joined to Tullynessle. Chapel at Keirn. Kildrummy, S. Bride. Commune church, 1362. Three chapels — S. Macarius, Chapel Ronald, Sammiluaks or S. Luke's. Tarland, S. Bathulloch, and Migveth, S. Finan (Migvie). Priory of St Andrews. See Skene, ii. 193. Cloveth, S. Andrew (Strathdoveran-Cabrach). Commune church, 1362. Arbroath. ABERDEEN. 91 Danachindor, S. Mary (Auchindoir). Monymusk. Murthelach, S. Moluach (Mortlach). Mentioned 850. Deacon pre- bend. Kybethoc, Kinbattock, or Kilbartha (Towie). Sub-deacon prebend. Ruins of three chapels. Invernochthyn, S. Ninian (Strathdon). Monymusk. Sub-deacon prebend. Colsten, S. Nachtan (Coldstone). Deacon prebend. Logyrothmen in Mar, or Logy-mar, S. Voloc (Logy-Coldstone since 1618). See Cosmo Innes, pp. 14 and 18. Cule, S. Nachlan (Coull). Arbroath, 1207. Foltherner (Feternear). Now deserted. A bishop's palace here. Deanery of Buchan. Balhelvy, S. Nachtan and S. Columb (Belhelvie). Priest prebend. Arbroath. Three chapels in the parish. Fovern (Foveran). Deir Abbey. Udny erected 1597, from Fovern, Logy-Buchan, and Tarves. Logyn (Logie-Buchan). Commune church 1362. Chapel at Essil- mont. Elone, S. Mary (Ellon). Kinloss Abbey, 1310. Deacon prebend. Furvin or Furvie, S. Adamnan. Arbroath, 1207. Now overblown with sand. Slanes, S. Ternan (Slains). Aberdeen College. Chapel at Leask. Croudan, S. Olave (Cruden). Deacon prebend. Inverogin Petri or Peterugie, R. and V. (Peterhead). Deir Abbey. Chapel of Fetiranus. Longside or New Peter separated 1620. Langle, Longley, or Inverugie, S. Fergus (S. Fergus). Arbroath. Petref, Rattray- head. Joined with Crimond. Crechmond (Crimond Rattray). Deacon prebend. Lonmey, S. Columb (Lonmay). Sub-deacon prebend. Chapel at Kininmont. Rathin or Rayne, S. Ethernan (Rathen). Archdeacon. Strichen separated 1627. Deer, S. Mary. Sub-deacon prebend. Seat of an abbey and the mother church of the district. Fetterangus, Arbroath, was an- nexed in 1618, and New Deer, or Auchreedie, separated in 1694. Filorth, S. Medan (Fraserburgh). Commune church 1362. Sub- deacon prebend. Torvereth, S. Congan (Turiff). Arbroath. Priest prebend. Hospi- tal in 1272 for twelve poor men. Monquhitter separated 1649. Kyndor, S. Mary (Kintore). Monymuslc. Chapel at Halforest. Fyvin, S. Peter (Fyvie). Ardlogy a cell of Arbroath. Chapels — S. Paul's, Easterton ; S. Rule, Mickle-Folla. Methelech, S. Devenich (Methlic). Priest prebend. Chapel — S. Ninian at Andat. Tarvays, S. Englat or " Tanglan " (Tarves). With Fuchall church. Arbroath, 1207. Three chapels — Bartle, S. John, and — Bothelny, S. Nathalan (Old INIeldrum). See Cosmo Innes, p. 4. 92 DIOCESE OF ABERDEEN. Buyn Deanery. Alveth, S. Columb (Alvah). Given 1315 to Cupar Abbey by Mar- jory, Countess of Athole. Kynedward (King Edward). Deir. Mentioned 1369. Toulch, nine maidens of S. Bride (Tough). Commune church. Munbre, in Banffshire. Rothvan, S. Peter (Rathven). In the Enzie, Cullen College. Foscan, S. Foscan (Faskin). Chapel under Rothvan. Fordyce, S. Talarican. Commune church. Chapels — Deskford, S. John Evangelist. Ordiquil separated 1622. Cula or Invercullen, S. Nachtan (Cullen). A collegiate church. Lindores. Tullywhull and Brandon, S. Nachtan. Aberdour, S. Drostan, S. Fillan, and S. Manir. Sub-deacon prebend, 1318. Pitsligo separated in 1630. Tyrin, S. Andrew (Tyrie). "The white kirk of Buchan," a place of pilgrimage. Gamerin, S. John Evangelist, V. With Trub church (Gamrie with Troup). Arbroath, 1207. Banf, S. Mary, V. Arbroath, 1207. Boyndie separated in 1634. Forglen, S. Theunan = Adamnan. Arbroath, 1207. Had custody of Brecbennach or banner of S. Columba. Deanery of Garuiach. Garvioch, S. Mary (Chapel of Garioch). Arbroath. Chapel of Bowirdin mentioned 1199. Bourtie or Collyhill separated 1505. Fintereth, S. Medan or S. Giles? (Fintray). Mentioned 1199. Lon- dores. Kynkell, S. Bean (Keithhall and Kinkell). Templars of Torphichen. Priest prebend. Kynkell = head church, was an abthane with the following vicarages — Kintore ; Kemnay ; Dyce, S. Fergus ; Skene, S. Bride ; Drumblade or Drumblait, S. Hilary (chapels at Chapelton and Lessendrum) ; Kinnellar ; Keithhall or Monkeigie. Bondyn or Inverboindie, S. Brandon (Boyndie). Priory of St An- dreivs ; Arbroath. Inveroury, S. Apollinaris (Inverury). Londores. Chapel — Monkegin. Davyet, S. Columba (Daviot). Treasurer. Durnagh or Logie-Durno, S. Voloc. Londores. Now in Chapel of Garioch. Outerlis, S. Donan (Auchterless). Prsecentor. Chapel — S. Mary, at Sigget. Ovyn, S. Colm (Oyne). Deacon prebend. Chapel — S. Ninian at Pit- medden. Prameth, S. Caran (Premnay). Londores. Chapel — S. James, Auch- levin. Culsamuel (Culsalmond). Has three holy wells. Inchmacbany, V., or Vicaria de insula (Insch). Londores. DIOCESE OF MORAY. 93 Ratmuryel, Rochmuriel, or Christ's Kirk. Londores. Joined to Kinnethmont. Kynaltmund, S. Rule, V. and R. (Kinnethmont). Mentioned 1165. Londo7'€s. Lescelyn (Leslie). Londores. Mentioned 1199. Clatt, S. Molach (Clatt). Sub-deacon prebend. Tulyneslyn, S. Nachtan (Tullynessle). Commune church, 1362. Now joined with Forbes. Sub-deacon prebend. Ran, S. Andrew (Rayne). Chapel of S. Mary at Rotmais. Foergus, S. Margaret (Forgue, Fendraught). Mentioned 1257. Ar- broath. Deanery of Aberdeen. Aberdeen, S. Machar. Aberdeen, S. Nicholas. A collegiate church. Sub-deacon prebend. Chapels — Bridge of Dee ; Robslaw ; Futtie, S. Clement's. Bencory Devenic, S. Devenick (Banchory Devenick). Sub-deacon pre- bend. Chapel — S. Ternan at Findon. Coulter or Muriecroft, S. Peter (Peterculter). Kelso. Dean. Chapel — Maryculter or Marise Cultura, where is Blairs Roman Catholic College. Dalmayoc, S. Mazota (Drumoak). Monimusc, S. Mary (Monymusk). Priest prebend. Besides the priory, chapels of S. ^Mary at Balwack and S. Finnan at Aber- suithic. Glenbucket, S. Peter. Severed 1473 from Logie Mar. Glengairden, S. Kentigern (Glengairn). Anciently joined with Tul- lich. Gartley, S. Andrew (GrantuUy). In Strathbogie. Three chapels. Kemnay, S. Anne (Kemnay). Once chapelry of Kinkell. New Machar, S. Columba. Formed out of Old Machar in 1621. Chapel of S. Colm at Monykebbock or Monycabo in 1256. New- hills separated 1662. V. Diocese of Moray. The see, originally and successively at Birnay, Kinnedor, and Spynie, was created by Alexander I. The cathedral at Elgin was founded by Bishop Andrew de Moravia 1224, and dedicated to the Holy Trinity. It was twice burnt, 1392 and 1402. Rebuilt in 1414, it was considered by many the finest church in Scotland. The central tower was twice built and fell twice, 1507 and 1710. Elgin, Eorres, Nairn, with part of the counties of Inverness and Banff, were comprised in the 94 DIOCESE OF diocese, a large proportion of which is level and fertile, enjoy- ing one of the best climates in Scotland, producing wheat and fruit equail to any part of the Lothians. At Elgin, the " col- lege " marks the site of the canons' close ; and on the north- west of the cathedral are the remains of palace, deanery, and manses of the brave days of old. "With the exception of St Andrews and Kirkwall, no Scottish episcopal city is so rich in consecrated memorials. Bishop Bricius founded eight canonries, and Bishop Andrew de Moravia added fourteen, which are marked in the ParocMale. Each of the five dignitaries had four acres of land at Elgin, and each canon two acres ; besides which, each of the twenty-two canons had a toft of land for a manse. The precmct of the college had a stone wall, four yards high and 900 yards circuit, enclosing cathedral, canons' houses, and churchyard. Outside the precinct, toward the city of Elgin, was a small burgh de- pendent on the bishop and college. Bishops of Moray : Gregory, 1115 ; William, + 1161 ; Eelix, 116- ; Simon de Tonei, +1184; Eicharcl, 1187-1203; Bri- cius de Douglas, Prior of Lesmahagow, 1203-1221; Andrew de Moravia, 1221-1247; Simon, dean, +1253; Archibald, dean, 1253-1303; David Moray, 1299- ; John Pilmore, 1326-1362; Alexander Bar, 1362-1397; William de Spynie, 1397-1406; John de Innes, 1406-1414; Henry de Leighton. 1414, translated to Aberdeen; David, 1421- ; Columba de Dunbar, 1429-1435; John Winchester, 1437-1458; James Stewart, 1459-1461 ; David Stewart, brother of last, 1461- 1476; Andrew Tulloch, Bishop of Orkney, 1477-1482 ; Andrew Stewart, Sub-dean of Glasgow, 1483-1501; Andrew Eorman, translated to St Andrews, 1501 ; James Hepburn, son of Lord Hailes and Abbot of Dunfermline, 1516-1524; Eobert Shaw, Abbot of Paisley, 1524-1527; Lord Alexander Stewart, son of Duke of Albany, Abbot of InchafFray and Scone, 1522-1534 ; Patrick Hepburn, son of Earl of Bothwell and Prior of St Andrews, 1535-1573. Bishop Patrick Hepburn was uncle and abettor of the mur- MORAY. 95 derer of Darnley, and one of the group of he-goat bishops (others being Beaton of St Andrews, Gordon of Aberdeen, and Chis- holm of Dunblane) whose public and shameless debaucheries made defence of the old Church hopeless at the Eeformation. Bishop Hepburn not only acknowledged but (as recorded by Knox) boasted of thirteen concubines, seven of whom were men's wives. Letters of legitimation iinder the Great Seal of State passed for ten of this villain's bastard children ; besides which, he frightfully squandered the property of his see by fraudulent tacks of Church lands from 1540 onwards, as shown in detail in Shaw's ' History of the Province of Moray ' (best edition by Dr Gordon, 1882). Parochiale Moraviense. Deanery of Ehjin. Elgin, S. Giles the Abbot, the parish church. Mensal. Chapels — S. Peter's, c. 1480, by George, Earl of Huntly ; S. Mary's in castle at Ladyhill. Kilmalemnock, S. Andrew (St Andrews-Lanbride, part of). Mensal. With Ogston, under one vicar. Chapel of Insh in north end of parish. Lhanbride, S. Brigida, vicarage under Alves (St Andrews-Lanbride). Kinnedor (Kineddar), treasurer. Since 1642 in Drainie. Has S. Gernadius's Well. Bay, 8th November. Ugston or Ogston, S. Peter. Mensal since 1642 in Brainie. So named, as the church for the two parishes was on estate of Brainie. Buffus, S. Peter, of eleventh century. Joined with Unthank. Founded 1542. Chapel at Kirkhill. Bippel, the Holy Ghost. Between 1208-1214, with Ruthven in Strathbogie, formed the eighth canonry. Since 1731 Bipple, Essil, and the barony of Germach form the parish of Speymouth. Essil, S. Peter (Speymouth, part of), sub-treasurer. Once chapel of Rynie. Rafford, sub-chanter. Part now in Kiuloss. Old religious house at .S. John's Mead. Had Ardclach dependent. Spynie, Holy Ti-inity. Served as cathedral before 1224. Church at Kintrae in 1203 ; joined to Spynie before 1242. Moy. Prebend in 1223 ; joined to Byke in 1618. This Moy is on the lower Findern, two miles west of Forres. Byke or Logyn-Byke, S. Andrew. Mensal. Has Farnua or Barn- away Castle. Culbin Ijuried in sand. Altre (Altyre), joined to Rafford. Earlier to Bolas, but detached in 1657. 96 DIOCESE OF Alderyn, S. Colin (Auldearn), the dean. Has S. Colm's Fair, 21st June. Chapels — Ferness and Lethen. United in 1626 as parish of Ardclach. Calder, Cawdor, or Bar-Evan, S. Ewan. Chapels — at Old Calder ; Castle of Cawdor chapel ; and at Dallas in the Streens. Brynuth (Birnie). Before 1184 first cathedral of see. Old Ronnel bell and font ; Norman nave and chancel. Alves, the precentor. Contained Kinloss Abbey. In 1657, parish of Kinloss was erected from parts of Alves, E-afford, and Forres — chiefly from Alves. Urchard, S. Margaret, Queen of Scotland (Urquhart). Fifth canonry. St Colm's Inch. Priory of Urquhart founded 1125. Bellie or Fochabers, S. Peter. Urquhart Priory. Gordon Castle or Bog-of-Gight had a chapel. Dolas or Dolphus, S. Michael (Dallas), sub-dean. Has fair and well of S. Michael. Rothes, S. Laurence, the precentor. S. Nicholas Hospital on Spey. Chapel of S. Mary at Orton ; also well of S. Lawrence. Fair transferred to Forres. Forres or Fotherways, S. Laurence, archdeacon. Chapels — S. Leon- ard, one mile south, and at Logic. Edinkylie, vicarage under archdeacon. Chapels — Duldavie or TuUi- divie and Logie-Tythenach. Dundurcus. Mensal. Divided between Rothes and Boharm in 1782. Deanery of Inverness. Abertarf. Mentioned 1216. Beaulie Priory. Fraudulently sold by its own vicar in 1570. Joined to Boleskin, 1614 ; to Glen- moriston, 1676. Rejoined to Boleskin, 1688. Boleskine, Stratherik, or Strathfarigack. Now joined to Abertarf. At Fort Augustus was chapel of Killiechumin. Has Fall of Foyers. Glenmoriston, S. Richard. Now in Urquhart, once in Abertarf. Dunlichty, Lundichtie, or Lunin. Joined to Daviot, 1618. Vicar- age under the chancellor. Daveth or Davit (Daviot). Mensal. Pluscardine. Dalarossie, Dalfergussyn, or Talarcie. Mensal, 1224-1242. Joined to Moy. Urquhart, S. Mary. Joined, c. 1560, to Glenmoriston. Old burial- places — Kilmore and Kilninian, with four others. House of Knights-Templars on north side of Urquhart Bay. Wardlaw, of old Dunbathlach, S. Maurice. Mensal. Church was removed to Wardlaw in 1210. Kintallirgy, S. Thalargus or Talaricanus (Kiltarlity). Mensal. In- cluded parish of Conveth or Glenconvent. Beaulie Priory. Six Druid circles near the church. In 1227, Kintallirgy was adjudged to Moray by a meeting of bishops and clergy of Ross and Moray. Invernys, S. Mary (Inverness). Ai^hroath. Bona or Bonaw, a parsonage at Bona-Ferry. Joined to Inverness, 1618. MORAY. 97 Fernua or Knock-Mary, S. Mary (Kirkhill). Joined to Wardlaw, 1618. Durris, a parsonage (Dores). Pluscardine. Coneway, S. Laurence of Canterbury, a vicarage (Conveth). Joined to Kiltarlity. Beaulie. Croy-Lunyn, S. Dorothy (Croy and Dalcross). Prebend. Has Cul- loden Moor. Chapels — Kil-Doich or Dorothy's in the south, Chapelton in the north ; also Kilravock, S. Raff or Rave. Dalcross, old Dealg-an-Ross, a vicarage of Prior of Urquhart. In 1343 the vicar officiated in chapel of Kilravock. Moy, in upper Strathearn or Findern, around Loch Moy, a vicarage dependent on Croy. Later joined to Dalarossie. Petyne, S. Colm (Pettie). Prebend. Mentioned 1226. Brachly, now in Pettie. With Pettie formed a canonry. Nairn or Livernarin, S. Ninian. Chaplainry of the dean. Chapel of S. Mary at Geddes, built 1220. Deanery of Strathspey. Kingusy, S. Colm. Prebend. Once seat of a priory. Chapels — Invertromie, Noid, and S. Bride's at Benchar. Inche, S. Ewen. Prebend. Island on Spey, three and a half miles north of, and dependent on, Kingussie. Balnespich was hishop's land. Adway (Advie). Prebend. Joined to Cromdale as Advyn-Cromdale. Dothol, S. Peter (Duthil), sub-deacon. Seat of Grant of Seafield. Inveraven, Eryn, or Strahawen, S. Peter. The chancellor, 1208. Chapels — Kilmachlie ; and in Glenlivat, Chapels Donnan, Buitter- lach, and Chapel Christ. The chancellor held also Fotherves or Femes in Ardclach, Lethin in Ardclach, Lunin or Dunlichtie, and Tullidivie in Edinkylie. Knockando, a vicai^age dependent on Inveravon. Joined with El- chies, c. 1757. Has three sites of old chapels. Abyrnethy, a vicarage. One mile above where Nethy joins Spey. Kyncardyn, S. Erchan. Eight miles from Abernethy, but joined since c. 1560. Rathmorcus, S. Tucharn or Tuchald. Mensal. Dependent on Duthil. Chapel of S. Eata at Achnahatinch. Logykenny or Laggankenny, S. Cainnech (Laggan). East end of Loch Laggan. Alveth, S. Drostan or S. Moluac (Alvie). Inverallian (Inverallan or Grantown). Mensal. Joined to Cromdale ; separated again in 1869. Cromdale or Advyn-Cromdale, S. Moluac. Prebend. Camdale, S. Bride. In parish of Kirkmichael, near Cromdale. Deanery of Straholgy. Rynyn or Kilreny, S. Rule (Rhynie). Prebend in 1220. Essie, with Ryny, formed a prebend. Now joined to Ryny. Ruins of Eassie kirk are west from ruins of Castle Lesmore. 98 DIOCESE OF Dumbanan (Huntly), sacrist. Huntly, anciently Tirriesoul. Kynnor, S. Mungo (Huntly), with Dunbennan, formed a canonry at Elgin. Rothymay, S. John and S. Drostan. Mensal. Innerkethney (Inverkeithny). Prebend 1226. Abyrloiir (Aberlour). Prebend. Parish divided into seven davachs. Templars had a house at Kinnermony, Skirdrostan, S. Drostan, Originally a separate parish from Aber- lour. S. Drostan's relics were kept here. Ruin and graveyard at mouth of Burn of Aberlour. Very ancient font in churchyard neglected. Botrochyn, S. Fumac (Botriphnie). Botary, S. Martin (Cairnie). In 1226 Botary-Elechyn formed the fourth prebend. Cairnie is made up of Botary, Elchies, and part of Drumdelgy. Elchy or Ma-Calen = S. Colin, old Botary-Elechyn (Elchies). Now in Knockando. Originally a vicarage to Botary. Ruthven or Rivan (Cairnie, part of). Once iinder Dipple as endow- ment of a canonry. Bell called "Wow of Rivan." Abyrkerdor, S. Mernan or Marnock (Marnock). Arbroath. Chapel of S. John. Glass, S. Andrew. Included old parish of S. Woloc of Dumneth and S. Peter of Drumdelgy, and part of Mortlach. Artydole or Artendole (Arndilly). Now in Boharm. See Cosmo Innes's ' Sketches,' p. 14. Bocharme (Boharm). Prebend. Included since 1788 part of Dun- durcos. Gartly or Grandtully, S. Andrew. Mensal. Chapels — Brawling- know, Mooralehouse, and S. Ninian's at Talathrewie. Keith, S. Mselrubha. Mensal. Grange or Strathisla separated 1618. VI. Diocese of Brechin. The see was founded in 1150 by David I., and re-dedicated to the Holy Trinity. Previously there had been a Culdee monastery devoted by King Kenneth (son of Malcolm), 971- 995, to the Holy Trinity, a common and favourite dedication among the Culdees. The round tower of Brechin, 110 feet high, immediately adjoining the cathedral, is by far the most noted feature of the place. Only two others similar exist in Scotland, at Abernethy, and Eglishay in Orkney. Four others have disappeared, — viz., Deerness in Orkney ; West Eurray, Tingwall, and Ireland Head, all three in Shetland. Culdee abbots continued at Brechin till 1219. A list of eight BKECHIN. 99 is preserved : Artgus, primate of Fortrenn, + 865 ; Duncan, slain, 965; Crinan, slain in battle, 1040; Leod, 1151; Dovenald, 1178; Brice, prior, 1180; Mallebryd, prior, 1218, or rather 1202-1222 ; John, abbot, 1219. In the twelfth and thirteenth centuries, here and at Abernethy, the abhot was a layman, whose title and benefice were hereditary, whilst the prior discharged the ecclesiastical duties. Eleven of the old benefices were erected into canonries, to which Finhaven and Lethnot were added later, and these thirteen, with the Bishop as Eector of Brechin, formed the Chapter. Jervise (Memori- als of Angus and Mearns, i. 175) says, "The cathedral had twenty-three churches and chapels attached to it, curiously scattered.''^ On the origin of Brechin, see Skene's ' Celtic Scotland,' pp. 331, 332. The best list of bishops is given by Cosmo Innes, pp. vi-xvi of Preface to ' Registrum Episc. Bre- chinensis ' — Bannatyne Club. Parochiale Brechinense. Glenylef, S. Maiy (Glen Isla). Bishop. Ladywell at the manse. Nethever, S. Columba (Navar). Joined to Lethnot 1723. Cortoquhuy (Cortachy). Bishop, c. 1450. Joined to Clova 1608. Lethenoth, or .S. Mary Kirk (Lethnot). Prebend, 1384. Lochlee was separated in 1723. Stracathirach (Stracathro). Precentor. Mentioned c. 1178. Stratheichin or Stratheichtyn, S. Martin (Strathmartine). Joined to Mains. Glenbervyn or Oberbervie, in the Mearns (Glenbervie). Prebend, 1384. Chapel at Drumlithie. Gotheryn (Guthrie). Prebend. Arbroath, c. 1211. Collegiate m 1479, with rectory of Carbuddo attached. Fothenevyn, V., S. Leonard's (Finhaven or Oathlaw). Earl of Craw- ford, 1474. Canonry. Old church of Aikenhauld below the castle of Finhaven, Kingorny (Kingory). Site of church on cliff near mouth of Bervie. Once in Kineff. Kingouder (Kingoldrum). Arbroath, 1253. Dundee, S. Mary, c. 1300. Six chapels— S. Roque, outside Cowgate Port; S. Paul's, between Murraygate and Seagate; S. Salvator, near Maut or S. Margaret's Close ; Kilcraig or Holy Rood, in Rood Yard ; Our Lady, at Lady Well ; S. Nicholas, on Chapel Craig, west of harbour. Dundee, S. Clements. Site of new Town Hall. 100 DIOCESE OF Katerin (Catterline). Joined to KinefF. Arbroath, c. 1178. Maritun, S. Mary (Maryton). Arbroath, 1248. Dunectyn, S. Constantine (Dunnichen). Prebend. Arbroath, c. 1211. S. Cowsland's chapel at first was in the Lake or Mire of Dunichen. Panbryd, S. Bryde. Arbroath. Chapel of S. Laurence at Boath ; S. Mary's at Carmylie, built 1500, made parish 1609. Moniecky (Monikie). Prebend. Arbroath, c. 1211. Crebyauch, Carbuddo, or Kirkbuddo. Joined to Guthrie. Kelimur, or Kilmoir. Prebend. Site of stables of Brechin Castle. Buthergill, now Burghill. Prebend. A knoll near bridge of Brechin. Munros, or Cerluca Montrose, S. John Evang. Given by Bishop Turpin of Arbroath. Celurka or Salork, now Tayock, was at first a separate church. Chapel of Egglisjohn, now Langley Park. Fernevel-dean, S. Ninian (Farnell). Castle and grange of bishop. Licludes since 1787 old parish of Cuikstone or Kinnaird. Brechin. Had important Maison Dieu or hospital, founded 1267. Chapel of Arrat or Caldhame ; ' ' Maidlin chapel " = S. Mary Mag- dalene, half - way between Brechin and Montrose, rebuilt by Bishop Carnott, 1429-1456, and belonged to altar of Holy Cross at Brechin. Careston or Caraldstone was separated from Brechin in 1636. Done (Dun). 1360, gave two chaplainries to altar of S. Mary in Brechin. Priory of Elcho. In 1583, chapel of Ecclesjohn joined to vicarage of Dun. Garvoch, S. James (Garvock). Arbroath. Again in see of St Andrews. Menmuir, S. Aidan (Menmuir). Again in see of Dunkeld. Stragrin, Stratha'en, Strathechtyn, in the Mearns (Strachan). Ded- icated 12th June 1242. The archdeacon. Craig. Prebend. Probably associated with the fine old castle of Craig. VII. Diocese of Dunblane. The see was founded in 1140 by David L, having been previously a Culdee monastery, from which the lower part of the tower survives. S. Blane, from whom it was named, was prior in the reign of Kenneth III. It was endowed by Earl Gilbert of Stratherne, + 1223, with one-third of his domains. Cathedral founded by the Dominican friar Bishop Clement, 1233-1258. Bishop Finlay Dermoch, -f 1419, built a bridge over the Allan at Dunblane. The most famous bishop of the old line was Michael Ochiltree, who, when dean at Muthill in DUNBLANE. 101 1425, built the cliiirch there; afterwards, as bishop, he built " Bishops Bridge " near Muthill, and Kuaik Bridge at Braco. In 1437 he crowned James 11. James Chisholm, bishop, 1487-1527 + 1534, was eldest son of Edmund Chisholm of Cromlix, near Dunblane. He was succeeded by his brother William as bishop, 1527-1564, who made shameful aliena- tion of Church lands to his nephew. Sir James Chisholm of Cromlix, and also to his own natural son, and to two natural daughters. vSome of the old carved oak stalls of the choir remain, the rest having been destroyed in 1559 by the Prior of St Andrews and Earl of Argyll. The writs of the see are lost, supposed to be carried off by a third Bishop Chisholm (William), 1564-1593, ultimately a Carthusian of Lyons. Parochiale Dunblaxense. Dunblane, S. Blain. Chapelry of Kilbride at Kilbride Castle. Aberfoyle in Menteith. Dependent on Inchmahome. Has five lakes. Abernethy, S. Brigid. Arbroath. Prebend, 1240. In see of Dunkeld in 1446. For four vicars. Probable date of round tower, 854. At first had Dron, Dunbulg, and Erole as chapels. Auchterarder, S. Mungo. Inchaffray. Old church in a valley one mile westward. Abruthven, S. Cathan. Inchaffray, 1200. Later to Arbroath. Now joined to Auchterarder. Very ancient church survives. Tullibardine. A collegiate church. Now in parish of Blackford. Bondington or Boddington. Arbroath. In 1369 the lands of Bod- dington belonged to Peter de Innerpefiry. Blackford, S. Patrick. Original church was Strogeit, now in Muthill. Dundurn or S. Fillan's. S. Fillan the Leper. Church here since c. 550. Associated with a fortress on Dunfillan. Now in Comrie. Comrie, S. Kessog (?). Paisley Abbey. Prebend. Chapel at Tullie- kettle. Had S. Kessog's fair, third Wednesday of March. Dron. Once chapel under Abernethy. Now includes Pottie, at the mouth of Glenfarg (see deanery of Gowrie, St Andrews), and Ecclesia Macgirdle. " Exmagirdle " at Glenearn. Dunning, S. Serf. c. 1200. Dupplin. Family chapel of castle. In 1618 joined to Aberdalgie. Foulis, S. Methven and S. Bean (Foulis Wester). Inchaffray. Chapel of S. Methven at Buchanty Bridge. Also chapel at Gorthy, 1266 (renewed in 1454), by agreement between Abbot of Inchaffray and Tristam of Gorthy. Fordishall or Ferdshaw. Prebend. Acfain under Dunkeld. 102 DIOCESE OF DUNBLANE. Gask, Holy Trinity (Trinity Gask). Inchafft-ay. Innerpeflfray, S. Mary. Mentioned 1342. Collegiate, 1508, by first Lord Drummond. In Monzie, quoad sacra to Muthill. Had Lady Fair on 25th March. Kilmadoc, S. Madocus or Aldus (Doune). Inchmahome Priory. Kincardine, S. Latan or Lolan. Mentioned c. 1190 (Kincardine in Menteith). Camhuskenneth. Kinkell, S. Bean. Prebend. Inchaffray. Now in Trinity-Gask. Minister of Kinkell hanged at CriefF, 1682. Logie, S. Woloc (Logie, Stirling). Prebend. Kippen, S. Davius or Movean. In Menteith. Prebend. Lecroft or Leckraw, S. Moroc or Maworrock (Lecropt, Bridge of Allan). Camhuskenneth. Monzie in Stratherne. Prebend. S. Laurence Fair, 22d August. Included Logiealmond. Chapel at Tomenbowie, and Stuck Chapel with burial-grounds. Monedie. Included Logiealmond, detached from Monzie. Monyvaird, S. Serf, with Strowan, S. Rowan or Ronan. United before 1662. Madertie, S. Ethernan (Maderty). An old athane. Has Abbey of Inchaffray. Capeth Moothill (Muthill). The Dean. Chapels and wells of S. Pat- rick at Struthil and at Blairinroar ; also Dalpatrick across the Earn, from S. Patrick's of Strageith. Port [of Monteith]. Included old parish of Lany or Leny. S. Madocus or Aldus (St Madoes, Perth). Tullicultrie, S. Serf. Camhuskenneth. CriefF, S. Michael. Prebend. Religious house — S. Thomas at Mil- nab = Abbot's Mill, belonging to Inchaffray. Logie-Aithray, S. Serf (Airthrey, Bridge of Allan). Nuns of North Berwick. Strogeyt or Strageith, S. Patrick. Once church at Blackford, now in parish of Muthill. Inchaffray. Callender, S. Kessaig. Chapel of Kilmahog or S. Chug. Fyndogask, S. Findoca (Gask). Inchaffray. Tuelliallan (Tulliallan). Seat of the Blackaders, who gave an arch- bishop to Glasgow. Glendovan (Glendevon). Old church in Gleneagles = Glen Eglise. Fossowy (Fossoway), c. 1614. Included Tullibole. Cupar- Angus. BufFuder, S. Angus (Balquhidder). Has Strathyre and Glenogle. Prebendary, 1298, Abbot of Camhuskenneth ex officio. Prebendary, 1240, for parish of Abernethy, Abbot of Arbroath ex officio. Preceptor or Provost of Dunblane, Abbot of Inchaffray ex officio. VIII. Diocese of Ross. The cathedral, founded in 1304, and dedicated to S. Peter and S. Boniface, is at Fortrose or Chanonry. The see was DIOCESE OF ROSS. 103 placed first at Eosmarkie by S. Boniface iii 716, but removed and re-founded by David I. in 1124. Bishop Fraser, 1485- 1507, added to the cathedral. The choir and aisles were ordered to be unleaded by King James in 1572, which pre- pared for the more savage work of the usurper Cromwell, who with cathedral and palace stones built a fort at Inverness. The last bishojD was John Leslie, the historian and stanch friend of Queen Mary, and afterwards Bishop of Coutances, in N^ormandy, + 1596. Churches in the diocese of Eoss are often described as being in Ferindonald, or in the mairdom, 7na- ragium — i.e., mayordom — or lordship of Ferindonald, or of Ferindonald and Ardmanoch, the one being the ecclesiastical and the other the civil style. Much of the land spoken of in the old charters of Eoss is reckoned by davaclis or ploughgates, very often recurring in ' Origines Parochiales,' voL ii. Part II., where all the parishes of the diocese are taken up. Parochiale Eossense. Arderseir or Ardrosser, R. Sub-dean. Contains Fort George. In 1227 this parish was adjudged to Ross by the bishops and clergy of Moray and Ross. Kintail, S. Duthac. Dean and chapter. Glensheil separated 1758. Lochalsh, S. Congan. Dean and chapter. First church here, c. 600, by S. Felan, nephew of S. Congan. Lochcarron, S. Malrube. Dean and chapter. Applecross, S. Malrube. Dean and chapter. Old Culdee seat. Has S. Ruffus Island, Loch-an-tagart, Island-na-nuagh (saints), and Loch-na-nuag. Oairloch. Has Loch Maree = Majlrubii. Dean and chapter. Old church at Kinlochew, upper end of Loch Maree. Lochbroom. Mentioned 1227. Dean and chapter. Included Meikle Strath, Little Strath, and Coyach. Has six old burial-grounds, one called Kildonan. These six parishes were commune churches. Kincardine, S. Columba. Prebend. Mentioned 1227- Chapel on the Oikel, called Kilmachalmag, S. Calmag. Eddertoun. Sub-deacon. Contained abbey of Fearn. Tain, S. Duthac, Gaelic Sgire-duich. A collegiate church in 1487. Mentioned 1209. Chaplaincies were Tallirky, Morinchy, Cambus- curry, Newmoir, and Dunskaith. There was a girth or sanctuary of Tain. Tarbat, S. Colman, V. Fearn Abbey. Fearn separated in 1628. Chapels — Teampul Eraich, Portmahomac or S. Colmac, Chapel Barr, Hilton, S. John Baptist at ArboU, S. Bride. 104 DIOCESE OF ROSS. Nigg, S. Fiacre. Prebend. Mensal. Mentioned 1296. Chapels at Culiss and Shandwick. Kilmuir Easter, S. Mary. Prebend. Chapels — S. Mary at Delny and Balnagown. Logie Easter. Prebend. Roskeen or Noinikil = Ninian Kirk, V. Prebend. Alness. In Ferrindonald, or mairdom of Ferrindonald. Prebend. Had three chaplainries in cathedral — viz., Tollys or Kildermory, Fyres, and Culcragy. Kiltearn, S. Ternan. In Ferrindonald. Mentioned 1227. Chapelries of S. Monan's of Balconie, Culnaskeath, and Wester Foulis. Lumlair or Lymnolair, S. Mary. Prebend. In Kiltearn. Chapel — Kilchoan. Dingwall, Pluscaixline. Chapels — S. Lawrence and Arfaill. Fodderty. S. Mary's Chapel, Inchrory. Has Strathpeffer. Kinnettes. Chancellor. Now in Fodderty. Contin, »S. Malrube. Prebend. Church of Kinlochluichart in 1825 and of Strathconan 1830. Kilmorack, S. Moroc. Contains Priory of Beauly. Urray, S. Constantino. Sub-chanter. Chapel and cemetery at Conanhouse. Kilchrist or Tarradale, S. Saviour. Three miles south-east of Church of Urray. Mentioned 1240. Joined to Urray. Killearnan. In 1278 called Eddyrdor. Archdeacon. Chapel of S. Andrew at Redcastle. Kilmuir Wester, S. Mary. First mentioned 1561. Now Knockbain chapel at Haldach. Suddy, S. Duthac. Prebend. Joined to Kilmuir Wester in 1756. Now Knockbain at Munlochy, which was an old chaplainry. Morinches. Prebend. Dependency of Tain. Avoch. Prebend. Chapel of S. Mary in Castle Awach or Ormond ; also chapel of Killean. Kinloss, 1255. Logie Wester or Logywreid. Joined to Urquhart 1669. Urquhart or Ferintosh, S. Mary, but originally S. Malrube. Treas- urer. S. Malrube was murdered here by Norwegians in 722, and an oak church built on the spot. CuUicudden, Killicudden, or Kilmartin, S. Martin. Prebend. Joined to Kirkmichael 1662. Now in Resolis. Kirkmichal, S. Michael. Prebend. Now in Resolis. Cromartie, Old Crumbauchtyn. Chapels of S. Duthac, S. Bennet, S. Regulus, and three others. The old kirk site of Cromarty is now in the sea. Locuinethereth or Kyntereth. Mentioned 1227 and 1549, now unknown. Rosmarky or Chanonrie, S. Moluach. Cathedral dedicated to S. Peter and S. Boniface. Chaplainries (some already named under their parishes) connected with the cathedral were — Ballacuithe, S. Laurence, Ardifaly, three of Alness (Tolly or Kildermory, Fyres, and Culcragy), Obstull, Drummond, Navity, Munlochy, Kynnok. DIOCESE OF CAITHNESS. 105 IX. Diocese of Caithness. The see of Caithness and Sutherland was founded at Dor- noch about 1066 by Malcolm III., but others say later by David I. The first bishop at Dornoch was in 1146. The cathedral was built and dedicated to S. ]\Iary by Bishop Gil- bert de Moravia, 1223-1245, who was his own master of works, and made even the glass for himself at Sideray. Be- fore Bishop and S. Gilbert, one bishop (John) had had his tongue cut out and his eyes gouged by Earl Harold in 1199 ; while another (Adam) was roasted to death in 1222 in his own kitchen for doubling the butter tithe, the people saying, " Short rede, good rede, slay we the bishop." The Church afterwards tried to make amends to Bishop Adam by canon- ising him, in addition to the terrible penalty of cutting off the hands of eighty-four of the murderers. See Cosmo Innes, ' Sketches,' pp. 70-84. Bishop Gilbert made a chapter of ten members — bishop, dean, precentor, chancellor, treasurer (Lairg), archdeacon, and four prebendaries — viz., Olrick, Donot, Can- nisbay, and Kildonan. The cathedral was biirnt in 1570 during a feud between the Murrays and the Earls of Caithness. The manses remained till 1769. A square tower still survives of the palace. Innes (in ' Origines Parochiales,' ii. 2, 597) gives a very full history of the city of Dornoch, and of the teind-sheaves and davachs assigned for the cathedral service. The chief names of the Church lands were Thoreboll or Torbold, Scitheboll or Skibo, Ethenboll or Embo, Promsy, Evelix, Stradormeli, Askedale, Euthenerchar, Sytheraw or Sydera or Ciderhall, Pitgrudie, Helgedall or Halladale, Herkenys — each of which might stand as a prebend, and have a place in the list of parishes. Parochiale Catanense. Dornoch, S. Bar. The old kirk of S. Fimbar continued till c. 1620 in the middle of the to-wn near the Cross. 25th September was Fair of S. Bar. Golspie or Kilmaly, S. Garden or Carthen. The bishop. Chapel of 106 DIOCESE OF CAITHNESS. S. Andrew at Goldespy, to which the place of worship was changed in 1619. Criech, S. Teavneck or Devenic. Precentor. Chapels at Knockan and Achness. Assynt, R. Prebend, Mentioned 1455. Once part of Criech. Chapels or burial-ground at Gedavolich, Ardvor, Store, and Inver. Lairg, S. Malrube. Included Edderachillis. Treasurer. Separated from Edderachillis 1724. S, Murie's Fair held yearly. Durness. Dean and chapter. To find lights and incense. Kin tail or Tongue separated in 1724. Chapel at Bealoch Mhor, built by the " red priest." Farr. Included Tongue. Dean and chapter. A commune church. Chapels — Kirkboll, Skail, Clibrig, Moudale, Langdale, Strathy, Island Comb or S. Columba. Rogart, S. Callen. Chancellor. S. Callen's Fair yearly. Clyne, S. Aloyne. Dean. Chapels — Kilcalmkill, S. Machan at Doll, Killean or S. John, Kilpedder or S. Peter. Loth, S. Carden. Bishop. Contains Helmsdale, where was the hospital and chapel of S. John. Chapel Kintradwell or Clyntredwane, S. Triduan, also S. Inan at Easter Garty. Kildonan or Kelduminach, S. Donan. Prebend of Abbot of Scone. Chapels — S. Ninian at Navidale, Kilearnan, Kilpheder or S. Peter, and Kilmuir. S. Donan's Fair. Ray, S. Colman. Bishop. Chapels — Balnaheglish or Kirkton, S. Peter's at Lybster, S. -Benedict's at Shurery, Skail, Baillie, and S. Magnus, Shebster. S. Keulam's Fair=rS. Colman, about middle of December. Thurso, S. Peter. Bishop. Chapels — Gavin's Kirk at Dorarie, Penny land. Brims, Crosskirk, Gwic, Thurso East, and Murkil or Glosters, which was probably a nunnery. Petermas Fair 29th June. Skinnet or Scynend, S. Thomas. To furnish residence money for three prebendaries, or to maintain the fabric. Halkirk, S. Catharine and S. Fergus. Dean and chapter. Com- mune church. Chapels of S. Peter at Olgrim, S. Columba at Dirlet, and S. Ciran at Strathmore. Spital, S. Magnus. Now in Halkirk. Spital = hospital. Chapels — Dale, Libster, Banniskirk, Gerston, and Achardale. Latheron. Bishop. Included old parish of Dunbeath. Chapels — Balclay on Dunbeath Water ; Brfemore on Beridale Water ; Br^na- heglish or Kirkbree on Langwell Water, and another near Clyth. Wick, S. Fergus. Bishop. Chapels — Kirk of Ulbster, S. Martin, Kirk of Thrumster ; Kirk of Hauster, S. Cuthbert ; Kirk of S. Ninian at Head of Wick ; Kirk of S. Tears or Holy Innocents at Ackergill ; Kirk of Moss, S. Dutliac ; Kirk of Keiss ; Kirk of Strubster. Watten. Archdeacon. Chapels at North Dun and Skowthell. Bower. Archdeacon. Chapels at Scarmclet and Lyth. Olrick. Deacon prebend. Chapel — S. Coombskirk, destroyed by sand. DIOCESE OF CxALLOWAY. 107 Dunnet or Donotf, S. Voloc. Deacon prebend. Chapels at Dunnet Head and S. John's Loch. Cannisbay, S. Drostan. Deacon prebend. Chapels — S. John's Head, S. Maddan or Modan at Freswick, S. Tustan at Brabster, and Ladykirk at Duncansbay ; also in Isle of Stroma, Kirk of Stara, and Kirk of Old Skoil. Helmsdale, in parish of Loth. Chaplainry and prebend in cathe- dral. Kinald. Chaplainry and prebend in cathedral. Twelve less distinct prebends of land without churches are named above. X. Diocese of Galloway. This see lias three names. Galloway marks it best geo- graphically ; Whitlierne associates it with the cathedral dedi- cated to S. Martin when the see was re-founded by Fergus of Galloway in 1143 ; while Candida Casa associates it with S. jS'inian, who founded it in 397, and dedicated it to S. Martin. From 727 to 796 the see of Galloway belonged to the kingdom of JS'orthumbria, when its first bishop was Pecht- helm, and its last Beadulf. The see was subject to York till 1472, and in 1491 became suffragan of Glasgow. The shrine of S. Ninian was a place of pilgrimage to two queens and two kings of Scotland — viz., Margaret in 1473, Mary in 1503, James IV., James Y. An outline of the history of the monastery and see of Whitlierne is given by Bishop Forbes, vol. V. pp. xli-lx, Life of S. I^inian, in the 'Historians of Scotland.' The chapter of this see were canons regular or Prsemonstra- tensian canons of the Priory of Whitherne. They held pre- bends of Borgue, Crossmichael, Twyname, Kirkcudbright, Laswede or Leswalt, Stonykirk, Whitlierne, Wigton, and Dairy. They held also the churches of Glasterton, Kirkmaiden, Sorbie, Craigilton, Mothernin, Helpstone, Kirkdale, Toskerton, Clashaint, and Kirkanders. The diocese was divided into three rural deaneries, — viz., Desnes = the east part of Kirkcudbright ; Farines = east part of Wigtonshire ; Rinnes = the country west of Main AYater. The 108 DIOCESE OF river Urr divided the sees of Galloway and Glasgow, as it still divides the synods of Dumfries and Galloway. Bishops of the last half-centnry before the Reformation : James Betune, in 1508, was bishop-elect, but promoted to Glasgow in 1509 before his consecration. David Arnot, Abbot of Cambuskenneth, consecrated in 1509, was bishop till 1522 + 1526. Part of the time between 1522-1526 the bishop was Henry Weems, who was dean of the Chapel Royal at Stirling, and base son of James lY. He was succeeded in 1526 by Andrew Durie, Abbot of Melrose + 1558. [Keith, however, gives Weems from 1526-1540, and Durie 1541-1558.] Bishop Alexander Gordon, 1558-1576, was previously Bishop of the Isles, and passed through great variety of fortune as judge of Court of Session, suspended minister, rejected " visitor," titu- lar Bishop of Athens, and on his deathbed resigning his see, with consent of the Queen, to his son John, then a student in France. Parochiale Galwegianum, Gallovidiense seu Herioicernense. Deanery of Desnes or Disnes. Anworth or Avonwaith. Holt/rood, then *S'. Mary''s Isle. Samuel Rutherford's parish. Chapel of Cullness, also Kilbride, near the Skyreburn. Balmaclellan, R. Chapel Royal, Stirling. Balmaghie, S. Andrew. lona and Holyrood. Bootle or Kirkinnen, S. Inan (Buittle). New Abbey. Borgue. Mentioned 1235. Whitherne Priory, Dryburgh. Sennick, on the Solway, bishop. Tungland. Senwick or Sandwick joined to Boi^gue c. 1670. Old Clachan, S. John's Clachan, S. John. In Dairy, Kirkcudbright. Corsefern (Carsphairn). In 1640 separated from Dairy and Kells. Crossmichael or Kirkmichael. Neio Abbey. Had once a convent. Glenisland. Kirkanders, S. Andrew. lona c. 1175, to Holyrood 1503, to Whit- herne. Joined to Borgue c. 1670. Ruins on a creek on the Sol way- Dairy, S. John Baptist. In Kirkcudbright. Kihcinning. Dundrennan, Rerrick, or Monkton. Dundrennan Abbey. Ferrietoun (Creetown). Blackhet or Lochblacket, Kil Bride. Holyrood. Gelston. Joined to Kelton. Whitherne Priory. Kelton or Lochelleton. lona, Holyrood. GALLOWAY. 109 Kilcormack, S. Cormac. Joined to Kelton. lona, Holyrood. Girtoun or Gorthorne (Girthon). Bishop. Greinlaw. In Crossmichael. Kells, R. In the Glenkens. Archdeaconry. Mentioned 1296. Part of Carsphairn and Dahy separated in 1640. Kirk -Christ. Across the Dee from Kirkcudbright. Joined to Twyn- holm c, 1654. Had a nunnery. Twyname or Twenham. Holyrood. Galton, Galtweid, Cragiltone or Cruggleton. Joined to Sorbie c. 1650. Whitherne, Holyrood. Kirkcudbright or Desnesmors, S. Cuthbert. Crossraguel and Holy- rood. Included Dunrod and Galtway. Chapels — S. Andrew, Kilbride. Dunrod, S. Mary and S. Bruoc. Now in Kirkcudbright. Holyrood, Biggar College Church. Kirkmabreck, S. Mabreck. Dundrennan. Chapel — Kilbride. Had an hospital at Spitalburn. Kirkdale, S. Michael. Joined to Kirkmabreck 1645. Whitherne Priory. Monygaff (Minnigaif). Bishop. C. \200 to Tungland. Partoun or Kirkennan, S. Inan (Parton). Tongueland. Bishop. Abbey of Tungland. Balnacross, S. Michael's. Joined to Tungland. Holyrood. Chapel on west side of Tarf, Kirkconel. Culeness or Killiness. Xow in Anwoth. Holyrood. Kilkolmanel or Kirkostantin, S. Constantine. lona, Holyrood. Egingham, S. Constantine. Holyrood. Deanery of Rinnes. Stranraer, burgh and parish c. 1638, adjoining Inch and Leswalt. Kirkmaiden or Maidenkirk, S. jSIedan or ISIodwenna. Saulseat. Five chapels — Kirkbride, Kilstay, Kildonan, Kirkleish, Kirk- drayne. Inch. From island in Castle Kennedy loch. Bishop. Old parish of Soulseat added. Chapel of S. John, chapel Patrick at Portpatrick. Separated from Inch 1628. Kirk Colme, S. Columba. New Abbey. Chapel — Kilmorie. Laswade or Lochswalt (Leswalt). Bishop. Tungland. Stonykirk or Stephenkirk, S. Stephen. Chapel, Kirkmabreck ; also hospital — seen in Mickle and Little Spital and Port Spital. Toskerton or Kirkmadin, S. Medan. Included in Stonykirk. Whit- herne. Clashaint or Clayshank. Included in Stonykirk. Whitherne. Deanery of Farines. Sembrie. Dryburgh. Traquhair or Troqueer, Bishop. Tungland. Included part of Kirkconnel. 110 DIOCESE OF Glaston, S. Niniaii (Glasserton). Whitherne. Included old parish of Klrkmaiden, near Monreith. Glenluce or Old Luce, Vallis Lucis. Chapels — S, Mary and Kirk- Christ. Kirk Cowan or Kirkuan, S. Congan and 8. Ouen. Kirkinder, 8. Kenneir (Kirkinner). Whitherne. Sub-dean of Chapel Royal, Penningham, S. Ninian. Has the saint's bell. Two chapels — Keir or Kery, and S. Ninian's at Cruives of Cree. Longcastle or Longcaster. Joined c. 1050 to Kirkinner. Sorbie, S. Foillan. Dri/hur(/h. Included Cruggleton, Whithet-ne^ and Kirkmadrine, »S'. Mary's Isle. Luce. New Luce smce 1646. Called also Moor Kirk of Luce. Mochi'un or Motheruin. Whitherne. Chapels — Merton and Fuinan. Whithenie. Whitherne Priory. Chapels at Isle and Octoun or Aughton. Wigton, S. Machutus. Whitherne. XL Diocese of Lismore or Argyle. The see was erected in 1200 by the Pope, with Evaldus as bishop, out of the dioceses of the Isles and Dunkeld. It com- prised Argyle, Cowal, Lorn, Kintyre, Lochaber, and some of the Western Isles. The island of Lismore = great garden, con- tained the cathedral of S. Moloc or Moluac, and the bishop's residence, Achenduin Castle. The chapter comprised — dean, precentor (Kilcalmonell), chancellor, treasurer, archdeacon, and prebendaries. The Bishop of Dimkeld, by whose advice and disinterestedness the see of Argyle was created in 1200, was a singularly good man, and canonised as S. John of Dunkeld. He is the John in Kilmoneonaig and Ardeonaig. This diocese is one of those where the accurate and copious information given in the ' Origines Parochiales ' of Cosmo Innes is available, parish by parish. Parochiale Ergadiense, Lismorense sen Argiliense. Deanery of Kintyre. Kilcolmkill in Kintyre, S. Colm (Southend, Kintyre). Included Mull of Kintyre. Joined to Kilblane 1617. Whitherne. Chapel at Glenadle. Kilblane, S. Blane. Whitherne, 1326. (Southend, Kintyre.) Kil- LISMORE OR ARGYLE. Ill blane had six chapels — S. Coivin near Ballishear, S. Ninian on Isle Aven or Sanda, also Kilmachanach, Kildavie, Kilchattan, and Kilchalmanel. Kilkivan, 8. Kevin or Coivin. At Macrihanish Bay. Now in Campbelton. Kilkerran, S. Quieran. (Campbelton since 1617.) Kilmichael or Laggan of Kintyre, 8. Michael (Campbelton). Mensal. Kilchousland, 8. Constantine (Campbelton). Mensal. Kilchenzie or 8keirkenze, 8. Kenneth. lona. Joined to Killean in 1636. Kilmarow, 8. Mary. Pauley. Mentioned 1251. Joined to Kil- chenzie c. 1560. Killean, 8. .John. Paisley. Mentioned 124.3. Church on west coast of Kintyre, opposite Isle of Cara, was the seat of the mon- astery of 8addel or 8agadul. Three chapels — Kilmichael in Carra- dale ; Kilmory, near Killean church ; Tyanloan, north of Killean church. Kilcalmonell, 8. Colmanel. Precentor. Mentioned 1247. At head of west Loch Tarbet. Chapel of Cheypinche = 8kipness. Kilberry, 8. Mary, earlier 8. Barr or Berach (8outh Knapdale). Joined to Kilcalmonell. Chapel at Kilmolowaig. North Knapdale, 8. Cormac. Had two churches — island of Elian - more and Keils. Kihvinninrj, 1263. 8ix chapels — Kilmory near Knap Point, 8. Colms at Cove on Loch Killisport, Drimnacreige near Inverlussay, Kilmalisaig, Kilduslan, Kilmachunaig. Deanery of Glassary or GJasrod. Glassary, 8. ^lichael. Four chapels — Kilbride westward, Killevin at Crarae, Kilnenair on Lochawe, and Kilmory near Lochgilphead. Kiltinan or Kilinan, in Kethromekougal = quarter of Cowal, 8. Finan. Paisley. Mentioned 1240. On Lochfyne and Kyles of Bute. Dunoon or Dunhoven. Mentioned 1270. Mensal in 1453. Chapel of 8. ]Mary at Toward, with old graveyard. Kilmodan, in Glendarowell, 8. Modan. Prebend. Mentioned 1250. Whithornf. Strathlachlan or Kilmorie, on Lochfyne. Joined to Kilmaglas or Strachur, 1650. Was church of the M'Laughlans from eleventh century. Chapel of Kilbride, near Castle MacLaughlan. Inverkelan (Inverchaolain), on Loch Striven. Prebend. Mentioned 1253. Failford Ministry. Three chapels shown in survi\'ing names — Killelane, Kilmichael, and Kilmarnok. Lochgoilhead. Southern part of united parishes of Lochgoilhead and Kilmorich. Kilmund, 8. Mund. Church since 597 on Loch 8eant or Holy Loch. Collegiate church 1442. .Joined to Dunoon before 1659. Kilmorich, 8. Maurice. Old church at head of Loch Fyne. Inch- affray. Kilmaglas or Kilmalash, S. Macghlais (Strachur). Chapel — Kil- catherin, on Loch Fyne, near Glengoil. 112 DIOCESE OF ARGYLE. Inverary or Kilmalu, S. Leu. Five chapels — Kilbride, Kilblain, Acliantiobairt, Glenshira, Kilian or Killean. Kilmartin, in Ardscodinsche, S. Martin. Mentioned 1304. Several old graveyards indicate chapels. Craignish or Kilmorie, S. Mary. Mentioned 1434. Deanery of Lorn. Kilchattan, S. Cathan. Joined to Kilbrandon. Included islands Luing, Shuna, Torsay, and others. Church on south end of Luing. Kilbrandon, in Isle of Seil, S. Brandon. Included islands Iniscapel, Easdale, &c. Chapels — Kilchoan and Kilbride. Kilmelfort. Joined to Kilninver. Kilbride, V., S. Bridget. Mensal 1249. Kilwinning. Contains Oban and Dunstaffiiage, where was a chapel of thirteenth century. Kilninver. Mentioned 1250. Church on south shore of Loch Feochan. Kilmore, R., S. Mary. Joined c. 1636 to Kilbride. Kilchrenan or Kildachanan, S. Peter the Deacon. Dean. Paisley. On Loch Awe. Joined to Dalavich. Inishail, S. Findoca. Joined 1618 to Glenorchy. Island in Loch Awe, and had a nunnery. Muckairn, Mocarne, Kilchyrill, Killespickerrill( = S, Cyril, bishop) or Kilmaronag, S. Ronan, Bishop of Dunkeld. Joined 1637 to Ard- chattan. Chapel — Kilvarie. Glenorchy or Dysart. Mentioned 1390. Well of S. Conan, near Dalmally. Ardchattan or Balmhaodan, S. Modan. Near the seat of a priory of 1231. Chapel— Kilcolmkill. Lismore or Kilmaluag, S. Moloc. Included Appin = Abthane or Eilan Munde. Chapels on Lismore, Killen, Kilcheran, and Kilandreyn. Appin had chapels — Kilchallumkill at Duror, Anaid, and S. Pat- -"'^-ks at Craig wherreelan on Loch Creran. Kiln.*, ivaig. Contains Ben Nevis. Had a Rood Fair on 2d Sep- tember Elanmunde, "" Mund. Church on islet near mouth of Coe, in Loch- leven. Lfo very of Morvern. Elanfinan, S. Finan. Now in Ai<:.. -^urchan = Sunart. Now haa Strontian. Old church on island on Loch Shiel letams stone altar and hand-bell. Arasaig or Kilmolroy in Arasaig, S. Malrube and S. Mary. In Ard- namurchan, between Loch Shiel and Loch Morar. Glenelg, or Kilchuman in Glenelg, S. Coemgen. Old Gleneglis. Kilmalie, S. Carden. Mentioned 1296. Included part of old Elan- munde. Chapel, S. Colm, on isle in Locharkeg. Kilcolmkill, S. Colm. Kiel on Lochaline, in Morven. Kilfintach orKilfinnic, S. Findoc (Morven). DIOCESE OF THE ISLES. 113 Kilquhoan in Ardnamurchan, S. Congan. Joined to Arisaig and Elanfinan. Knoydart or Kilquhoan, S. Congan. Now in Glenelg. Church on north shore of Loch Nevis. XII. Diocese of the Isles. The cathedral at lona was built iii the thirteenth century. An earlier cathedral of wood, erected on the site of S. Coluni- ba's oratory, was destroyed by the Northmen in 806, when also the monks were massacred in Martyr's Bay. The Isles now called Western from Scotland, called Sudereyer, or the Suderies — i.e., South — in comparison of the Orkneys when both belonged to the Danes or Norwegians, were made a bishopric in 838, united to Man or Mona in 1098, and suf- fragan to Drontheim in Norway. In 1498 the Isles were made suifragan to St Andrews — Sodor and Man having been separated and attached to the English Church in 1458. In 1431 the Abbot of lona made obedience to the Bishop of Dmikeld, and in 1507 the Bishop of the Isles was abbot. In lona are buried forty-eight Scottish, four Irish, and eight Norse kings. The roll of abbots of lona extends to fifty-nine names, and in the ninth and tenth centuries the names con- nect closely the two Celtic Churches of Scotland and Ireland, and are for a time more Irish than Scots. To trace the par- ishes, and still more the chapels, in this diocese, a good map is indispensable. By far the best for this purpose are those at the end of vol. ii. Part I. of Cosmo Innes's ' Origines Paroch- iales,' where also are found clear summaries of the chief grants and titles relative to the several churches and estates. Parochiale Insularum, sen, Hcebudarum. Kingarth, S. Blane and S. Cathan. Paisley. Original cell of S. Cattan was at Kilcattan Bay, near the pier. The church or mon- astery of S. Blane, a very precious relic of Celtic antiquity, is in the middle of the south end of Bute. Rothesay, S. Mary and S. Brioc or Brice. Mentioned 1321. Kil- vnnning. In Rothesay, chapels of S. Bride in burgh, and 8. Michael H 114 DIOCESE OF THE ISLES. in castle. Eight or nine other chapels — S. Colm, probably at Kil- macolmak or Chapelton ; Kilmory, S. Ninian's Point, Nether Ard- roscadale ; S. Calmag, with great stone cross ; Kildavanan, S. Mar- nock's on Inch Marnock, Kihnichael, Kilbride, S. Bridget (Lamlash). Mentioned 1294. Eastern side of Arran. Old church on north side of Lamlash Bay. Kilwinning. Five chapels — S. Molios on Holy Isle, Glenashdale at Whiting Bay, Kildonan, Kilmichael in Glencloy, S. Michael at South Sannox. Chapel at Lochranza. Kilmorie, S. Mary de Arane. South and west of the island. Kil- ^rinninfj. The old church was west of Kilmorie. Chapels — Shisken, the burial-place of S. Molaise ; S. Blase on Pladda, Kilpatrick at Drumidoon Bay. Kilchattan, S. Cathan in Gigha. Chapel in island Cara. Kilarow or Kilmeny, S. Malrube. In Islay, middle. Kildaltone, S. John Evangelist. In Islay, south. Kilchoman, S. Coemgen. In Islay, south-west, or Rhinus. Chapels on Isle of Ardnave, Kilchieran, and Kilnave. Kilernadil or Killearn. In Jura. Chapel — Kilmore in Isle of Scarba. Colonsay, Kiloran or S. Oran, Kilchattan or S. Cattan. Had a priory. lona. "This glory of the West" (Wordsworth). The mother of churches, degraded to a pendicle of Kilfinichen in Mull till 1826, and then only a parliamentary church ! Kilviceuen, S. Ouen or Ewen. In Mull. Joined to Kilfinichen. Torosay or Killean, S. John. In Mull, near Salen. Kilfinichen or Rosse, S. Fincana. In Mull. Inchkenneth, S. Kennet. Joined with Kilfinichen, and locally known as Rosse. Ulva, S. Ouen. Island west of Mull. Kilninian, S. Nennidius and not Ninian (Kilninian and Kilmore). In Mull. In 1532 gave name to a deanery. Kilcolmkill, S. Colm. In Mull. Joined to Kilninian. Soroby. South-west portion of Tiree. Kirkapoll. North-east side of Tiree. Coll. Island north-east of Tiree, and joined with it in 1618. Kildonan, S. Donan. In north-west of Skye. Canna, S. Colm. Now with Eigg, Muck, and Rum (in Small Isles). Sleat, Kilmore, S. Mary. In Skye, the east coast. Strath, Kilchrist or Christkirk. In Skye. Scalpa Isle. Rasay, Kilmoluok, S. Moluac. Island west of Applecross. Now with Rona Isle in parish of Portree. Kilmaluag in Trotternish, S. Moluac (Kilmuir). In Skye. Chapels — Kilmartin, now Steincholl ; Kilvaxter or Kilvakisa, a church or convent on island in S. Colm's Lake, where is Mugstot = Monk- stead (?) ; S. Colm's on Isle Fladda-Chuain, with burial-ground ; S. Colm's on Isle Troda. Uig in Trotternish, in Skye. Snizort in Trotternish, S. Colm. At head of Loch Snizort. Chapels — Kildoren or Kildonnen in Lj'nedale ; Kiltarraglan, S. Tallorcan, DIOCESE OF ORKNEY. 115 on north side of Loch Portree, near Portree. The parish of Port- ree, which inchtcles Rasay and Rona, was separated in 1726. Mignes, Minginish, Kirk of Eynort or Kilmolruy, S. Mahnibe (Braca- dale). Kilmory in Watterness, S. Mary or Kilmuir. At head of Dunvegan loch (Duirinish). Has the westmost part of Skye — i.e., peninsulas of Waternish and Duirinish, Chapels — Trumpan in Waternish ; S. Congan's at Glendale in Duirinish ; Anait near Dunvegan. Kilbarr, S. Barr (Barra). Island south of South Uist, with twenty smaller isles. Kilpeter Blisen, S. Peter. Now in South Uist. Howmore, S. Mary. In north part of South Uist. Benbecula or Benwewyl, S. Colm (South Uist). Had once a nunnery. Kilmuir, S. Mary. In North Uist. Sand, S. Colm. In North Uist. Kilbride, S. Bride (Harris). In Lewis. Chapels — S. Clement's at Rodil, also a priory ; S. Rufus or Malrube ; S. Luke's ; in Isle of Taransay, Eglise Taran and Temple Che ; in Isle of Pabbaj'-, S. Mary's and S. Muluag ; in Isle of Berneray, S. Asaph's and S. Colm's ; in Isle Killigray, Temple na Annait ; in Isle S. Kilda, sixty miles westward, Kil-Christ, S. Colm's, and S. Brandan's, with four holy wells. Ey or Ui, S. Colm (Stornoway). In Lewis. Lochs or Lochur, S. Colm. In Lewis. Chapels — Loch Erisort, Kir- wig, Shiant. Uig or Vye, S. Christopher. In Lewis. Barvas, S. Mary. In north-west of Lewis. Chapels — S. Bride in Borve ; S. Peter in Shadir ; S. John Baptist in Brogir ; S. Kiaran in Lianishadir. Ness, in Lewis (Cross). Chapels — S. Peter at Habost ; S. Mulvay and S. Ronan in Eoroby ; S. Clement in North Dell ; S. Ola in Gress ; S. Colm in Garien ; S. Michael in Tolsta ; S. Thomas at Swainbost. XIII. Diocese of Orkney. The see was founded in 1102 at Kirkwall = Kirkwaag or bay. The cathedral was begun in 1138 by Eognvald or Eonald, Norse jarl of Orkney = the whale isle, and dedicated to his uncle S. Magnus. The bishops were suffragan of Dron- theini from about 1150, and of St Andrews from 1471. The see of Orkney was originally at Birsa, where Jarl Thorfinn ( -h 1064) built Christ Church. Orkney was occupied by the Norsemen from 870 to 1468, the early Norse being heathen. The earldom was, from 1231-1321, 1321-1371, 1371-1468, successively in the Angus, Stratherne, and St Clair line. 116 DIOCESE OF Previously the islands had been Christianised by Celtic mis- sionaries, whose seats are marked in the places still called Papa = father or priest. Orkney has — Papa Westray = Papey meiri of the Saga ; Papa Stronsay = Papey Minni ; Papley = Papuli, on mainland in parish of Holm ; Papley in South Eonaldshay ; Papdale near Kirkwall ; Damsey or Adamnan's Isle, with its chapel of S. Mary and a nunnery, in the bay of Firth at Pins town ; Einansey or Ninian's Isle in North Eon- aldshay. Shetland has — Papil in North Yell ; Papa Stour on west side of mamland ; Papa Isle at Scalloway ; Papil in Isle of Burra ; and S. Ninian's Isle, near Fitful Head. S. Olave, Olaf, Ola or (corrupt) Tola, king and martyr, July 29, 1030. He was second King of Norway of that name, and second Christian king. Olaf Helge = holy, was slain by his rebellious and heathen subjects in battle at Stichstadt, near Drontheim, where he was buried. Churches are dedicated to him at Papil Yell, Kirkabis- ter, Bressay, Kirkwall, Whiteness, Widewall, and at Gress in Lewis. S. Magnus, king and martyr, April 16, 1104. Was heir of Jarl Erlend, and first cousin to Haco, with whom he was joint ruler of Orkney under King Magnus Barefoot of Norway. Haco appointed a meeting with Magnus at Egilsey ( = Ecclesise insula), and there treach- erously slew him. Magnus first tried to avert from Haco the sin of bloodshed, then failing, died bravely, saying to the trembling execu- tioner, "Stand before me and hew me a mighty stroke upon the head. Be firm, poor man, for I have prayed to God for you that He may have mercy upon you." He was buried in Christ Church, Birsay ; then taken to S. Ola's, Kirkwall ; then to the cathedral, and canon- ised in 1135. His churches are — Kirkwall Cathedral, Dunrossness, Egilsay, Hillswick, Tingwall, S. Magnus Bay, on west side of Shetland. S. Rognvald or Ronald, August 20, 11 58, but not in Roman mar- tyrologies. This Kali, surnamed Ronald, was son of Gunnhilder, sister and heir of St Magnus, who married a Norse Earl Kolr. Kolr and his son Ronald, in terms of a vow, founded the cathedral of Kirkwall, to get money to build which they agreed to make the Orcadians freeholders of their land for a single payment of one merk = Is. per acre. Rognvald was murdered in Caithness by Earl Harold's tutor; canonised 1192, when his body was removed from Ladykirk in South Ronaldshay to Kirkwall Cathedral. In company with Bishop William " the Old," Rognvald had been one of the Jorsala- farers = Jerusalem-goers or crusaders. Bishop William '■^ the OW," though not canonised, was perhaps a greater man than either Magnus or Ronald. He held the see for sixty-six years, 1102-1168, being the first Bishop of Orkney. Having known S. Magnus himself, and after accompanying S. Ronald to Palestine, he superintended the building of the cathedral from the ORKNEY. 117 saint's death in 1158 till his own death in 1168. In 1848 Bishop "William's body was found in the cathedral with a piece of lead under his chin rudely inscribed, and now in the National Museum in Edin- burc^h : II[ic] reqniescit Williamus senex felicis memorie. Prmus Epis. [ = Primus Episcopus.] Under Norwegian rule were fourteen bishops, 1102-1477, ending with William YI., 1455-1477. Under Scottish rule w^ere five, the last being Bishop Eeid, 1540-1558, who had previously been Abbot of Kinloss, Prior of Beauly, and Vicar- general of Aberdeen, and was one of the commissioners for the marriage of Queen Mary with the Dauphin. AVhen returning, he died suddenly at Dieppe, along with his fellow-commissioners Lords Rothes and Cassilis — all three of poison, as is supposed. Bishop Eeid has the merit of creating at Kirkwall in 1544 (confirmed in 1545) a regular cathedral foundation of seven dignitaries, seven prebendaries, thirteen chaplains, a sacristan, and six choristers. The dignitaries were : 1. Provost or dean, prebendary of Holy Trinity, and rector of South Eonaldsay and Burra. 2. Archdeacon, chaplain of S. Ola, with tithes of Birsay and Harray. 3. Precentor, prebendary of Orphir, with tithes of Stennes. 4. Chancellor, prebendary of S. Mary in Sanday. 5. Treasurer, rector of S. Nicholas in Stronsay. 6. Sub-dean, rector of Hoy and Walls. 7. Sub-chanter, pre- bendary of S. Colme. The prebends were : 1. Holy Cross in Sanday ; care of bells and floor of cathedral. 2. S. Mary in Evie ; care of roof and windows. 3. S. Magnus. 4 S. John. 5. S. Laurence. 6. S. Catharine. 7. S. Duthus. The sac- ristan was rector of S. Columba's in Sanday, now Burness. In 1725, Orkney was constituted a Synod with three Pres- byteries. Previously it had been one Presbytery in Synod of Caithness. It is very sad to see, as the writer did in August 1886, the noble and well-preserved cathedral of S. Magnus, now visited every autumn by hundreds of tourists, while used as a parish church, yet fitted up in so tasteless a mamier as to be a scandal to the Church of Scotland. What a magnificent church it might easily be were the hideous galleries, pulpit, and all 118 DIOCESE OF modern fittings swept away, and the interior treated like the transept and nave of St Giles's, Edinburgh. " So mote it be," and soon. Parochiale Orcadiense. Archdeaconry of Orkney. Kii'kwall, S. Olaf. Before the cathedral of S. Magnus, the original parish and church of Kirkwall was S. Olaf's, in Bridge Street Lane or Poorhouse Close. Holme, S. Nicholas. Mainland, south-east. The east part of parish is Papley, indicating an early Celtic church. Dearnes, S. Peter. Eastermost from Kirkwall. A chapel on the Brough of Deerness is surrounded by eighteen stone huts for monks, probably of time of S, Cormac. On islet of Corn Holm between Deerness and Copinsay is a small chapel and well, and remains of many " beehive " cells for monks. St Andrews. East of Kirkwall. Ruins of four chapels in districts called Urslands. Stromnes. Mainland south-west. Old church and graveyard at Breakness, with monk's house adjacent. Sandwick. Chapel at Yeskenaby. " Haly Kirk " standing stones at Quoyloo. Orkney, S. Peters. Prebend. Church c. 1100 on Brough of Birsay. Birsay, Christ Church, 1064. William the Old was bishop here. Palace ruins. Older church of Birsay dedicated to S. Colme. Harray, S. Mary. Mainland. Evie. Mainland. Rendell. Mainland. United to Evie after 1560. Firth. Mainland. Included Damsay = Adamnan's isle, with chapel. vStainhouse (Stennes). Now joined with Firth. Orphar or Orphir. Prebend. Nine miles west of Kirkwall. Had a round church, built c. 1100. Ruin of Earl Pavil's palace and of several chapels. Hoy, S. Columba. Prebend. Grandsay or Grsemsay. Joined to Hoy. Wallis (Walls). South end of Hoy, with the famous roadstead of Longhope. Flottay (Flotta). With islet Pharay. Now joined to Walls. S. Peter Kirk, South Ronaldsay, north end. Three chapels of S. Colm at Grymness, Hoxay, and Loch of Burwick. Chapels of S. Ninian at Stow, S. Andrew at Windwick, Our Lady at Halrcro, the Rood chapel at Sandwick, S. Tola at Widewall, and S. Mar- garet at S. Margaret's Hope. Marykirk. South Ronaldshay. Burray. Island between South Ronaldshay and mainland. Shapinshaw or Shapinshay. Chapel, probably S. Catharine, at Linton on south-east end of island. OKKNEY. 119 Rowsay or Rousay. An old kirk at Swendro in Rousay. Chapel on Enballow = holy isle, between Rousay and Pomona. Cubberow chapel on isle of Veira or Wire at south end of Rousay. Eglishaw or Egilshay = Ecclesia3 insula, S. Magnus. Now joined to Rousay. Scene of S. Magnus's martyrdom. Has a circular tower. Crosskirk in Westraw (Westray). Probably of twelfth century. S. Mary Kii'k, or Ladykirk, in Westraw. On Pierowell Bay. West Kirk, in Westraw. Papa Wastray, S. Tredwall, in Westraw. Prebend. Chapel of S. Boniface or Kirk of How. Ethay (Eday). With Isle of Pharey central to Westray, Sanday, and Stronsay. S. Mary Kirk. Island of Sanday, north-east end. Now parish of Lady. Chapel-foundations 12x8 or 10 feet at North wall, Peter's Kirk at Newark, Cleatt, Tressness, S. Magdalen at Overbister, Coliness. Burness or S. Colm's. Island of Sanday, north-west part. The Croce Kirk. Island of Sanday, south end. Now joined to Bur- ness. North Ronaldshaw. ]Most northern of the Orkneys. Quoad sacra parish in 1833. S. Peter Kirk, Stronsay. North end of island. South or S. Mary Kirk, Stronsay. Chapel of S. Nicholas in Papa, Stronsay. Archdeaconry of Tingicall in Shetland. Dunrosness, S. Ninian and S. Magnus. Mainland, south, included now Sandwick and Crosskirk at Quendale, also Fair Isle. The three Shetland churches that anciently had towers were Dunross- ness, Burray, and Tingwall. Ormesburgh, Cunningsburgh, S. Colm. Burray Island. Now in Quarff. Included Isle of House or East Isle of Burra, Isle of Papa, and Isle of Hevera. Quarff. Once a distinct mainland parish ; later joined with Bressay, but separated in 1833. Bressay. Chapels — S. Olaf at Gunnister ; S. Mary, cruciform, at Culbinsbrugh ; S. John, near Kirkabister, at the lighthouse. Tingwall, S. Magnus, and Whitenesse, S. Olaf. Now includes Scal- loway, which had an old church at Upper Scalloway. Lerwick separated 1701, and Gulberwick and Sound added to Lerwick in 1722. Wezdale. Joined to Tingwall. Our Lady's Kirk was a place of pilgrimage. Sandsting and Aithsting. Had five burial-places — viz.. Sand, West Skeld, Gruting, in Sandsting ; Twaith, Aith, in Aithsting. Sand and Twatt were the chief, and their churches were in use till 1780. Wallis, Sandnesse, and Papa Stour. Included Isle of Foula. Belting, Obiafirth, and Laxavo. Lacluded Isle of Meikle Roe. Nesting, Lunnesting, and Whalsay. 120 NUMBER OF CHUECHES. Nortlimaven and Ollaberry. Chapel — North Roe. This is the most northern parish in mainland of Zetland. Yell, Southzell, Midzell, and Northzell, where at Papil is church of S. Olaf. Fettler or Fetlar. Old chapels at Kirkhouse, Kirk of Tofts, Hal- liera Kirk, Kirk of Odsta. Unst, Wickkirk, and Ballasta. Had service in rotation till 1785. Unst had twenty-four chapels. Six burial-places round old kirks are still used — viz., Norwick, Haroldswick, Balliasta, Sandwick, Wick, and Uyea. Crosskirk, at Haroldswick, was a place of pil- grimage. Wickkirk arose from a vow of sailors in a storm to build a church where they first touched land. North Kirk in Clibberswick. North-east side of Unst. Chapel in Isle of Uyea. Housay, S. Nicolas. Chief isle of the Out Skerries ; now part of parish of Whalsay. The total number of churches in the thirteen dioceses was 1042, with 546 chapels, thus distributed : St Andrews, 251, with 81 chapels, of which 123, with 41 chapels, were in the Archdeaconry of Lothian; Glasgow, 231, with 110 chapels; Dunkeld, 65 -f- 16 ; Aberdeen, 96 + 53 ; Moray, 73 + 30; Brechin, 28 + 11 ; Dunblane, 38 + 9 ; Ross, 38 + 30 ; Caithness, 25 + 67; Galloway, 57 + 20 ; Argyle, 47 + 47 ; Isles, 43 + 32 ; Orkney, 50 + 40. The greater part of these churches were of very small size, from twenty to thirty feet long by fifteen or sixteen feet wide. We may compare with this summary another that was made in the time of Mary of Guise, which gave 13 bishops, 50 provostries, 500 parsons, and 2000 vicars. It is impossible to state their exact number at any given date, because then, as now, some chapels grew into churches, some prebends consisted only of lands without church or chapel, and the connection of parishes with monasteries tended to reduce hundreds of parish churches to mere chapels. More- over, through declension and removal of population, especially in the north and west of Scotland, many ecclesiastical structures have disappeared not only as places of worship, but even from local nomenclature, and are discoverable only from ancient Avrits, local tradition, especially old graveyards with memorial stones, ecclesiastical names of farms, bays, lochs, or valleys. PKOVOSTKIES. 121 A striking feature of these old lists is tlie absence or merely chapel position of many lively modern places like Greenock, Port Glasgow, Gourock, Lerwick, Bridge of Allan, Coatbridge, ^Vishaw, ]N"e^Yton-on-Ayr, Ardrossan, Oban, Campbelton. Another feature is the presence of but one or two names where modern extension gives ten or twenty town parishes in one group, as in Edinburgh, Glasgow, Aberdeen, Dundee, Paisley. Of the thirteen dioceses only four have their chartularies extant and also printed — viz., Glasgow, Aberdeen, ]\Ioray, Brechin. — (Cosmo Innes^ Sketches, p. 20.) Collegiate Churches or Prceposihirce. — Provostries formed an important and distinct development of Eoman Catholicism in Scotland, being prominent parish churches still further emphasised. They were a creation of the fifteenth century, and the motive in them seems to have been threefold : to recognise by a superior clergy the more populous or cultured parts of the country that had no immediate benefit from a cathedral; to strengthen the secular or parochial clergy as against the regular or monastic clergy; and to promote grammar-school education, each having such a school at- tached. Collegiate churches were so called from having a college or chapter, like cathedrals. The clergy composing the chapter were not bound by rule, like monks, but, under the name of canons and prebendaries, lived in their own houses or manses. They formed the principal church in a large town or rich rural district, and possessed an endowed chapter of secidar canons under a dean called a provost = 2^rcej)ositus, the members being beneficed clergy holding cures. The personnel of collegiate churches varied considerably. Crail had a prov- ost, sacrist, and ten prebendaries ; Lincluden had a provost and twelve canons ; Cadzow, a provost and eight prebendaries ; Maybole, a provost and three prebendaries ; Biggar, a provost, eight prebendaries, four choristers, and eight poor bedesmen. The distribution and date of these churches appear in the following list of forty-three foundations. Some allege forty- six of them : — 122 PROVOSTRIES. Aberdeen, Old, King's College, 1505. Eight prebendaries, chanter, &c. Aberdeen, New, S. Nicholas, 1441. Vicar, curate, sixteen chaplains, Abernethy, in Strathearn, 1460. Eight prebends. Eounder, George, Earl of Angus. Biggar, S. Mary, 1545. Chancellor, Malcolm, Lord Fleming. Blantyre Provostry. Closely associated with Blantyre Priory. Bothwell, 1398. Archibald, Earl of Douglas. Provost and eight prebendaries. Cadzow or Hamilton, 1462. Sir James Hamilton. Carnewath, 1424. Sir Thomas Somerville. Corstorphin or Cross Torphin, 1429. Provost, eight chap- lains, two singing boys. Crail, 1517. Provost, sacrist, ten prebendaries.-^ Creyghton, 1449. Founder, Chancellor Sir W. Creighton. Cullen, 1543. Provost, six prebendaries, two singing boys. Dalkeith, 1406. Sir James Douglas, Earl Morton. Dirleton, Gulane, 1446. Sir Walter de Haliburton. Dunbar, 1341 and 1392. Patrick and George, Earls of March. Dunbarton, 1458. Provost and six prebendaries. Isabella, Duchess of Albany. Dungias, Greencastle, Haddington, 1450. Sir Alex. Hume. Edinburgh, S. Giles', built 1120. Collegiate, 1466. Amplest in clergy of all the provostries. Provost, curate, sixteen prebendaries, sacristan, beadle, minister of choir, four choristers — in all, about 100 clerics and thirty-six altars. S. Giles Grange as farm. Edinburgh, Trinity College, in Leith Wynd, 1450. Mary of Gueldres. Edinburgh, S. Mary's, Kirk-of-Field. Provost and ten preb- endaries. Scene of the Darnley tragedy. 1 " Register of Collegiate Church of Crail," published by Grampian Club, 1877. PROVOSTRIES. 123 Foulis Easter, S. Marnan's or Metli van's, 1446. Sir And. Gray. Glasgow, S. Mary's. Tron or Laigh Kirk, 1528. Guthrie, in Angus, 1479. Provost and five prebendaries. Sir D. Guthrie. InnerpefFray, in Strathearne, S. Mary, mentioned 1342. Collegiate, 1508, by first Lord Drummond. Kilmaurs, 1403. Provost, eight prebendaries, two singing boys. Sir William Cunningham. Kilmund, on Holy Loch, 1442. Provost and six preb- endaries. Kilwynning, 1443. Donald Campbell of Lochaw, second Earl Argyll. Kinnethmont or Killymont, in see of Aberdeen. Lincluden, c. 1400. Archibald the Grim, Earl Douglas. Linlithgow, S. Michael's. Built under James III. ; added to by James Y. Methven, 1439. Walter Stewart, Earl of Athole, son of Kobert II. Minnibole or Maybole. 1371, Sir John Kennedy; 1441, Sir Gilbert Kennedy. Peebles, 1542. Magistrates and Lord Hay. Nine preb- endaries. Eestalrig, 1487 and 1512. James III. and James Y. Roslyn, 1446. Provost, six prebendaries, vicar, two singing boys. Sempill or Loch Winnoch, 1505. John, Lord SempiU. Provost, six prebendaries, and two singing boys. Seton, 1493. George, Lord Seton. Provost, six preben- daries, clerk, &c. St Andrews, S. Mary's or Kirkheugh, 1250. Site on the rock uncovered in 1860. Had ten prebendaries, named in Walcott, p. 408. St Andrews. S. Salvador, 1458. Bishop James Kennedy. Stirling, Chapel Royal. James lY. Richest of all the provostries. 124 MONASTERIES. Tayne, S. Diithac's, in Eoss-shire, 1487. Thomas, Bishop of Eoss. Provost, five canons, two deacons, sacrist, as- sistant clerk, and three singing boys. Tullibardine, Holy Trinity, in Strathearn, 1446. Now only a burial-vault. Yester or Bothans, 1418 and 1441. Sir William de Hay. Provost, prebendary, chaplain, &c. Monastic Institutions of the Eoman Period. Dioceses, parishes, and provostries all proceeded on the jpas- toral idea of the Church, whereby certain men in different grades of priesthood were set apart for the care or cure of souls, each clergyman in his own charge, larger or smaller, respon- sible for the population of his district. The monastic idea, while it did not exclude the care of souls, mainly cared for the souls of its own members, who lived together under rules or vows, to attain, it was supposed, a higher piety than was prac- ticable to ordinary members of the Church under any mere pastoral arrangement. The Celtic or Culdee monastery, which was essentially a missionary institute as well as a common life, recognised the care of souls by distributing humble churches and preachers very widely over Scotland. Preaching the Gospel, as distinct from the ritual of the altar, was a characteristic of the Celtic missionaries that has descended to the Eeformed Church of Scotland. The early preachers, in cases where their monastery was within reach, still lived a monk's life with their brethren. But in remoter places, or later times, the " eremite " life seems to have been substituted for the "coenobite." Monachism as a system was founded by S. Anthony, a.d. 251-356, who was born in Upper Egypt, and being rich, founded the monastery of Paioum, near Memphis, the monas- tery consisting of a group of separate cells, corresponding to the Scottish examples at Elachnave and Deerness. The next development was by S. Benedict, 480-543, Abbot of Mount MONASTERIES. 125 Cassino, in South Italy, who organised and reformed the sys- tem. A third modification and extension was the work of S. Francis of Assisi, in Unibria, 1182-1226, who added a third vow of poverty to the earlier vows of celibacy and obedience. There were seven canonical hours at which monks were summoned by bell to devotion — viz. : Prime, at 6 a.m. ; Tierce, or 9 A.M.; Sext, or noon; Nones, 2 or 3 p.m.; Vespers, 4 or 6 P.M.; Compline or Completorium, 7 or 9 p.m.; Lauds and Matins, at midnight or daybreak. The officers in a large monastery were — ahhot, or head of the establishment, who was called a mitred ahhot when he had a seat in the Scots Parliament. A prior was vicegerent of the abbot, or head of a smaller house. The prior had often a suh- prior ; and there was a prior to every ten monks. The pj^ce- centor, or chanter, was choirmaster, and also robe-keeper and librarian. Cellarer had charge of cellar, kitchen, and refec- tory. Treasurer, or bursar, received rents, and paid wages and accounts. Saciistan, or secretarins, had charge of altar, sacred vessels, candles, vestments, and bells. He, with the sub-sacris- tan, slept in the church. Other officers, inferior or occasional, were — almoner, cook, infirmarer, porter, refectioner, chamberlain, hospitaller, and hebdomaries, or doers of certain duties by weekly turns. The Eeligious Orders form themselves into two groups — 1. The Rented or endowed religious, monks proper and original; subdivided mto Benedictines, Cistercians, Carthusi- ans, Vallis-Caulians, and Trinitarians. 2. The Mendicants, or Eegging Friars, who lived on the " Voluntary Principle " ! ! subdivided into Black, Grey, and "Wliite. Friar is specially used of a member of the mendi- cant Orders. A friar or frater, when in priest's orders, was called Father or Pater. 126 MONASTERIES. I. — Rented or Endowed Eeligious. 1. Austin Canons, or Canons Eegular of S. Augustine. Scone Abbey,^ with eleven churches, 1114. King Alexan- der I. Wrecked in 1559 by a Eeform mob. Loch Tay, island near Kenmore, 1122, by Alexander I. Cell of Scone. Inchcolm, in Firth of Forth, 1123. See 'Aberdour and Inchcolme,' by Dr Eoss. St Andrews Priory, 1144. Eelic of, in "The Pends." Iiochleven Priory. Culdee in 842 by a Pictish king. Held five churches. Given in 1145 by David I. as a cell of St Andrews. Portmoak Priory, 838, on S. Serf's Isle. Culdee. Monymusk Priory, 1080 and 1179. Culdee. Ten churches. Isle of May Priory, 870. Culdee. S. Odran and S. Colman. Pittenweem Priory, 1270. Had lands and three churches. Holyrood Abbey, 1128. Church in ruins since 1768. Held 37 churches. St Mary's Isle Priory at Trail, 1129. Kirkcudbright. Three churches. Blantyre Priory, 1295. Opposite Bothwell Castle. Eowadil or Eodil Priory, S. Clement's. Harris in Lewis. Oronsay Priory, founded by S. Columba. Ee-founded by the Lord of the Isles in fourteenth century. Colonsay Abbey, Kilouran. Culdee. Cambuskenneth Abbey, 1147. Had twenty-eight churches. Destroyed 1559 by the Eeform party. Inchmahome Priory, c. 1296. Isle of S. Colmoc, near Aber- foyle. Held three churches. Murdoch, Earl of Menteith. 1 Mitred abbots (twenty-five) and priors (seven), who, besides the thirteen bishops, represented the Cliurch in the Scots Estates or Par- liament, are here marked in clarendon type. But the parliamen- tary representation of religious houses varied from time to time, so that Glenluce, lona, Tungland, Lesmahago, Beaulieu, Urquhart, May, Canonby, and Blantyre might have been added to those here given. MONASTERIES. 127 Eosneath Priory, before 1199. Founder, S. Modan, in time of Congal, who died 602. Jedburgh Abbey, 1118. Held sixteen churches. Restennot or Rostinoth Priory, S. Peter, 1159, near Porfar. An old foundation of S. Eoniface. Had nine churches. Aberlemno and Duninald were dependencies. Canonby Priory, c. 1165. Eskdale. Cell of Jedburgh. Turgot de Possedal. Inehaflfray Abbey, 1200. Insula missarum. Held seven churches. Earl Gilbert of Strathearne. Strathfillan Priory, 1314, on the Dochart. Cell of Inchaffray. Pounded by Bruce. Scarinche Priory, Isle of Lewis, in honour of S. Catan. Cell of Inchaffray. Abernethy Priory. Culdee. Canons came from Inchaffray in 1273. Inch Kenneth, between Mull and lona. Rothesay, S. Mary's. 2. Tijronenses. Pounded 1109 at Tyron, near Chartres, by S. Bernard, Abbot of St Cyprians, in Poictou. Dull, in Perthshire. An old Culdee seat and abthane. Kelso or Calchow Abbey, 1113. Had thirty -six parish chiu?ches, and precedency next after Priory of St An- drews. Lesmahago Priory, 1144. A dependency of Kelso. Ecclesia S. Machuti, burnt in 1335 by Earl Cornwall, brother of Edmund III. of England. Had twelve churches. Kilwinning Abbey, 1140. By Hugh Morville. Sacred to S Winning since 579. Had twenty-one churches. Aberbrothoc or Arbroath Abbey, 1178. S. Thomas a Becket. With thirty -three parish churches. William the Lion. Burnt in 1272, 1380, 1445. Was toll and custom free, with right of regality. Fyvie Priory, 1179. By Fergus, Earl of Buchan ; and in 128 MONASTERIES. 1285 by Eeginald le Cheyne. On Ythan in Biichan. Cell of Arbroath. Lindores Abbey, 1178. On Tay below Newburgh. By David, Earl of Huntingdon. Had twenty -two parish churches. 3. Cluniacenses. iSTamed from Cluny Abbey in Burgundy, near Ma§on, where Abbot Berno of Gigni and Abbot Odo of Clugni, c. 912, revived or reformed the Rule of S. Benedict. Paisley Abbey, 1163. Founder, Walter Fitz Alan, High Steward. Stood at first on an inch near Renfrew. Had twenty -eight churches. Burnt by the English in 1307. Abbey church completed in 1459 by Abbot Thomas Tarvas. Orchard and garden wall of cut stone, above a mile in cir- cumference, finished in 1484 by Abbot George Shaw. Was next to Kelso, St Andrews, Dunfermline, and Arbroath in wealth. Fail Priory, 1252, on west side of Loch Fail, in Ayrshire, parish of Torbolton. Renfrew, the original of Paisley. Icolmkill, or lona, or Y. Since 563. Cross Raguel Abbey, 1244. By Duncan, first Earl of Car- rick. (Explained variously as Crux Regalis — referring to K-ing Oswald — or Crux S. Reguli or Riagail.) Was two miles from Maybole. It held six churches. Dalmulin, on north bank of Ayr, was founded 1229 by Walter the Stewart for Gilbertines, but, c. 1238, became a cell of Paisley, 4. Cistertienses, Bernardines or White Monks, were an order founded at Citeaux in 1096 by Robert, Abbot of Mol- esme, and S. Bernard of Clairvaux in 1116. ^j Bulmerinach or Balmerino (S. Agilius or Aile, 30th August), 1227, on Tay, in Fife. Had three parishes. MONASTERIES. 129 Culross, 1217. By Malcolm, Earl of Fife. Colonised from Kynloss. Cupar in Angus, 1164. By Malcolm IV. Held eight churches. Deir in Buchan, 8. Mary's. Colonised from Kynloss. Three churches. Dundrennan, 1142. By Fergus, Lord of Galloway. Six miles from Kirkcudbright. Glenluce or Yallis Lucis, 1192. By Roland, Lord of Galloway. Colonised from jNIelrose. Kynloss or Kynflos, 1156. By David I. !N'ear Elgin. Melrose, 1136. Colonised from Rievaulx. In 1321 de- stroyed by Edward II. ; 1384 burned by Richard II. ; 1544 burned by Earl Hereford. Had eight churches. Wewbotle, 1140. On Esk. Seven miles south of Edin- burgh. Sweetheart or JSTew Abbey, 1275. Seven miles south of Diunfries. By Devorgilla, widow of John de Baliol. New abbey as compared with old Dundrennan. Held live churches. Sagadul or Saddel Abbey, 1150. In Cantyre, opposite to Arran. Friar's Carse Priory, near Dumfries. Cell of Melrose. Hassendean Priory, west of Hawick. Cell of Melrose. Mauchlyn Priory, 1165. Ayrshire. Cell of Melrose. 5. Order of Vallis Caidium, or Yal de Choux, in Burgundy. Founded therein 1193. Introduced 1230 to Scotland by Bishop Malvoisin of St Andrews. An order of ascetics. Ardcattan, 1231. In Lorn, near Connell Ferry. BeauUeu, 1230. Founded by John Bisset of Lovat. BeJlus Loctts. Ten miles from Inverness. Held four churches. Pluscardine, 1230. Six miles from Elgin. In 1453 had Urquliart Priory added to it. 130 MONASTERIES. 6. Carthusians, or Christ's Poor, a recluse order founded in 1086 by S. Bruno at Chartreuse, in Grenoble. Solitude and silence were their rule ; but they were hospitable and charitable, and, withal, better educated than the mendicants. Makerstone, Priory of Charterhouse, in Eoxburghshire. Perth, Cartuss, 1429. Founded by James I. and his Queen. Wrecked in 1559 by a mob, Knox's "rascal multitude." 7. Trinity Friars, Trinitarians, Eed Friars, Mathurines, Crossed or Crutched Friars, and Fratres Cruciati, are various names of an order whose houses were called hospitals and their superior minister. Their office was to redeem slaves, especially Christians, from the Turks. Instituted 1198 by S. John of Matha, and received in England 1357 as the Order of Ingham. Aberdeen, 1211. Site of Trinity Church. Destroyed, De- cember 8, 1559, by Eeform party. Dunbar, 1218. Patrick, Earl of Dunbar. Houston, 1226. In Renfrewshire. Houston or Howeston. In East Lothian. Scotlandwell, 1250. Kinross-shire, on north side of the Leven. Two churches. Failford, 1252. Tarbolton, Ayrshire. Had six parishes. Peebles, S. Mcholas, Church of Holy Cross, 1257. By Alex- ander III. Dornock, 1271. In Sutherlandshire. By Sir Patrick Murray. Destroyed 1570. Berwick-on-Tweed, 1214. At the Bridge. Dundee, 1283. At foot of South Tay Street. Cromarty, 1271. By Sir Patrick Murray. Brechin, 1260. Between the Bishop's palace and Brechin Castle. MONASTERIES. 131 Luffness, 1286. At Aberlady. Dunet, 1297. In Buchan. By Alexander, third Earl of Buchan. Soltre, 1164. On Soutrahill, " Soutra aisle " survives. 8. Prcumoiutratenses or White Friars, from Praemonstratum or Premontre in Laon, Prance, held the rule of S. Au- gustin, and were established by S. Xorbert of Magde- burg in 1120. Soulseat, 1148. i!^ear Stranraer, in parish of Inch. By Fer- gus of Galloway. Holywood, Sacrum. Nemus or Dercongall, 1 1 80. IS'ear Dum- fries. Held four churches. Whithorn Priory, S. Martin. Dryburgh Abbey, 1150. Four times burned. Had twenty- one churches. Hugh de jMorville. Colonised from Alnwick. Tongland Abbey, 1189. Fergus, Lord of Galloway. Had two churches. Fearn Abbey, 1227. In Eoss. By Ferquhard, Earl of Ross. Abbot Patrick Hamilton was burnt at St Andrews in 1527. See extensive records in ' Orig. Parochiales,' ii. 435-454. 9. Benedictines or Black Monks, from S. Benedict of Monte Cassino. They were of a literary and active disposition. Coldingham. Priory, by King Edgar in 1098. Formerly, from 660, a nunnery. Possessed ten parish churches. Dunfermline Abbey, Fermelodunum, De Monte Infermorum. First abbot was Gosfridus or Gaufrid, 1128-1154. Became mitred, 1244. Possessed thirty-four churches. Last abbot, George Durie, Archdeacon of St Andrews. Old Mailros, 1136. Site on Chapel Knoll. Urquliart Priory, 1124. Kear Elgin. In 1453 united to Pluscarden. Held four parish churches. 132 MENDICANT ORDERS. II. — Friars or Mendicants. 1. Carmelites or White Friars, from 1126. Aberdeen, S. Mary and S. John, 1350. Philip de Arbuthnot. Banfle, S. Mary. Before 1300. Berwick, c. 1250. Dunbar, 1263. Patrick, Earl of March. Edinburgh, Holy Cross, Greenside, 1526. A Lazar in 1591. Inverbervie, Kincardineshire. " Friars Dubbs. " Irvine, S. Mary. Laird of Fullarton. Fourteenth century. Linlithgow, S. Mary, 1290. South side of town at Friar's Well. Luffness at Aberlady. Confirmed by David II. Queensferry, S. Mary, 1330. Laird of Dundas. Roxburgh, 1513. Tylilum, S. Mary. Perth, 1262. Site now called Dovecotland.^ 2. Dominican^ Black or Preaching Friars. Aberdeen, site of Grammar School. Alexander II. Ayr, S. Catharine's, 1230. By Alexander II. In Friars Vennel. Berwick, 1230. Alexander II. Cupar, in Fife, S. Mary's. Foot of Castle Hill. Dundee. Andrew Abercromby, burgess. Dysart, S. Denis. Edinburgh, S. Mary's. Blackfriars Wynd, 1230. Elgin, 1233. Alexander II. Glasgow, S. Mary's, 1244. Church destroyed by lightning, 1668. Rebuilt in 1699, and known as College Church or Blackfriars. Haddington. Inverness, 1233. Alexander 11. Linlithgow. East side of town. Montrose, 1230. Sir Alan Durward. Perth, S. John and S. James, 1236. North side of town. St Andrews, 1274. In South Street. Bishop Wishart. St Monance, Fife, c. 1370. By Sir Alan Durward. David II. founded the church, 1332. St Ninian's, near Stirling. Friars Wynd. Wigton Priory, 1264. South-east of town. Devorgilla. 3. Franciscans, Minorites or Grey Friars, from 1231. (A.) — Conventuals or Recollects. Berwick, 1235. Douglas. Dumfries, 1300. Devorgilla. In Friar's Vennel. Church pulled down after Comyn's murder in it in 1305, and rebuilt in south- east as S. Michael's. Dundee, 1292. On the HowfT. 1 See Ecclesiastical Annals of Perth. By R. Scott Fittis. HOSPITALLERS AND KNIGHTS-TEMPLARS. 133 Haddington, S. Duthac's. Alexander II. Innerkethyn, S. Coliimba's, 1234. Roxburgh, S. Peter's, 1235. ' Origines Parochiales,' i. p. 463. (B.) — Observantines, more strict, with bare feet and shirtless, Aberdeen, S. Mary's, 1450. Destroyed 1560 by Barons of Mearns. Aberdour, 1450. Ayr, 1472. By the inhabitants of Ayr. Banff, S. John Evangelist. Edinburgh, south side of Grassmarket. James I. Elgin, 1479. John Innes. South side of city. Glasgow, Grey Friars Wynd, 1476. By Bishop Laing. Earlier grants in 1322. Jedburgh, 1513. The citizens. Kirkcudbright. Lanark, S. Kentigern, 1314. By Robert I. "Friar's Yard." Perth, 1460. South-east of town. Lord Oliphant. Destroyed by mob, nth May 1559. St Andrews, 144- In Market Street. Bishop Kennedy and Bishop Graham. Stirling, S. Modan, 1494. James lY. Friars of S. Anthony of Vienne. South Leith, 1435. Sir Robert Logan of Restalrig. Had S. An- thony's Hermitage and Chapel at Arthur's Seat. Changed into S. James's Hospital in 1614. Hospitallers, or Knights of S. John of Jerusalem and Malta. Ancrum Preceptory. Ruins known as " Maltan Walls." S. John Hill near Edinburgh. Kinkell or Telia. Preceptory dissolved 1494, and given to Mari- schal College. Ruthwell, Preceptory at Kirkstyle. Chapel, cemetery, and ample lands. Torphichen, 1153. David I. Had seven churches. A garth or sanctuary. Made into a barony in 1564 for Sir James Sandilands, the last preceptor. Knigli ts- Templars. Aberdeen. Aboyne, c. 1232. Adamtoun, Our Lady Kirk of Kyle. A preceptory which had a travelling "pardoner." Balantrodoch, or Arniston, on the South Esk. Edinburgh, Holy Mount, S. Leonard's Hill. Inchinnan. Maryculter in Lanarkshire. Oggerstone in Stirlingshire. Red Abbey Stead. Near Newstead in Roxburghshire. St German's House, near Seton. 134 NUNNEKIES. Stanhouse. Temple on Southesk, near Edinburgh. Tulloch in Aberdeenshire. Turriff. Urquhart Bay (north side), on Loch Ness. Lazarites of Jerusalem. Harehope or Holme, S. Lazarus. Edleston. Linlithgow. Changed by James I. into a hostelry for pilgrims. IIL — XuNNERiES in Scotland. 1. Benedictines, or Black ISTuns, founded by S. Scholastica, sis- ter of the great 8. Benedict, + c. 543. Had four houses. Coldingham or Coludi, founded before 66 L Kilconquhar in Gallo- way. Lincluden, founded by Uthred -|- 11 74 ; made into a col- legiate church, c. 1490. St Mary's, North Berwick, founded by Duncan, Earl of Fife, -j-1154. 2. Cistercians, or White Nuns, had fifteen houses. Coldstream, S. Mary's, 1143. Edinburgh, St Mary's in St Mary's Wynd. Eccles, S. Mary's in Berwickshire. Elbotil in Dirlton. Elquho in Stratherne, in parish of Rhynd, at Grange of Elcho. Emmanuel, S. Mary, near Linlithgow, now Manuel ; founded by Malcolm IV., 1156.^ Gulane in Dirlton. Haddington, St Mary's, Nungate. Halyston, St Leonard's, near Berwick, by Duncan, Earl of Fife, in 1154. Perth, St Leonard's, before 1296. St Bothan's, Lammermoor, or rather Abbey St Bathans, in Berwickshire. South Berwick. Trefontainez or Strafontane, one mile west of St Bothan's. lona, S. Nonad. Innishail in Loch Awe, where the chapel was in use till 1736. 3. Nuns of S. Clair, or Minoresses of S. Francis. Founded by Santa Clara at Assisi in 1212. Had three houses. Aberdeen, S. Katharine of Sienna. Aberdour. Dundee, in 1260, by Devorgilla. 1 The name Manau is very ancient, Manau Guotodin being the name of the district of which ^glis Brsec, Speckled Church or Fau- kirk, was the chief church. Here two sons of Brachan, or Brychan, founded churches, and another son was buried. A fourth son, called Nevydd, was bishop in the north, and slain by the Saxons and Picts. Skene, ii. 36, considers this Bishop Nevydd to have his name en- shrined in the parish of Neveth or Nevay in Angus, and also in Bos- neveth or Rosneath on Clyde. HOSPITALS. 135 4. Dominican Nuns. Edinburgh, S. Katharine of Sienna. "The Sheens" or Sciennes at Newington. 5. Cai'melite Nuns. Edinburgh, S. Mary's of Placentia. "The Pleasaunce." TV. — Hospitals. Besides eighty-four monasteries and twenty-three convents, there were eighty-five hospitals established, of which a list is given m AValcott's ' Ancient Church of Scotland,' p. 384, and a shorter list of twenty -eight in Spottiswood's 'Eeligious Houses.' Their uses were — as infirmary for the sick and aged, as hostel for pilgrims and travellers, as home for lepers. In days when no poor-law existed and surgeons were few, this ancient form of medical mission was one of the best aspects of the Gospel, and ought to make us think more kindly of the old Church than is common in modern Scotland. The very name of Maison Dieu (so well known still in Brechin) is a hymn in itself. Scottish Christianity could well exchange its spawn of Dissenting chapels for a good infirmary in each burgh. It is noteworthy that no fewer than eight of these hospitals are commemorative of S. Leonard, whose day is ]^ovember 6. He was a French nobleman under Clovis I., and a disciple of S. Eemigius, who became a hermit in a forest four leagues from Limoges. He died c. 559. Prisoners were his especial care. See article " Lepers and Leper Houses " in ' Scottish Church,' June 1887. Five bear the name of Mary Magdalen, probably in reference to the alabaster box of ointment in S. Luke vii. 37. List of Hospitals, alphabetical. Aberdeen had four: 1. S. Anne's Lazar House; 2. S. Thomas the Martyr, before 1490 ; 3. A foundation by Bishop Dmibar in 1538 for twelve poor unmarried men ; 4. S. Peter's Spital, by Bishop Kyninmond. 136 HOSPITALS. 5. Aberdoiir, S. Mary and S. Peter, 1487. 6. Aldneston, Lazar Hospital, before 1177 under Melrose. 7. Arbroath, S. John Baptist. 8. Ardross, belonging to South Berwick. 9. Ballantyne's Hospital, for a master and seven poor folk, on the road between Edinburgh and Dalkeith. 10. Balgavies in Forfarshire. 11. Balincrieff or Bancrieff, S. Cuthbert's at Aberlady, twelfth century. 12. Banff, bedehouse for eight aged women. 13. Berwick, Maison Dieu by Philip de Kydal. 14. Brechin, Maison Dieu, 1264. 15. Cambuslang Spital, village of Spital on road towards Eutherglen. 16. Cavers Spital, Roxburghshire. 17. Crailing Spital, belonging to abbey of Ancrum. 18. Crookston, near Paisley, c. 1200, by Eobert Croc, for infirm men. 19. Dalkeith, 1396, for six poor men, by Sir James Doug- las. 20. Donislee or Doonslea, near Ayr, S. Leonard's Hospi- tal. 21. Dunbarton, hospital for bedesmen. 22. Dunkeld, S. George's Hospital, by Bishop Brown 1510, for seven old men. 23. Duns. Edinburgh had seven : 24. Maison Dieu of S. Mary Magda- lene in Cowgate, c. 1507, for chaplain and seven bedesmen, by Michael and Janet Macquhen ; 25. S. Leonard's Hospital at S. John's Hill, Salisbury Crags ; 26. Greenside, Leper House ; 27. Lazar House near the house of the Provost of Trinity Col- lege ; 28. Maison Dieu at head of Bell's Wynd ; 29. S. Mary's Hospital in Leith Wynd, 1479, by Bishop Spens of Aberdeen. 30. S. Thomas Hospital, for seven red-gowned almsmen, near the Watergate, by Bishop Crighton of Dunkeld. 31. Ednam Spital, S. Leonard's (S. Laurence?), near Kelso. 32. Elgin, Maison Dieu, c. 1226, on west side of city. Glasgow had three : 33. S. Nicholas, for twelve bedesmen, 1470, by Bishop Muirhead ; 34. S. Ninian's Leper Hospital, by Lady Lochow, c. 1450, on south side of Clyde in Govan parish, marked by Hospital Street, near the end of Bishop Rae's bridge, now Stockwell ; 35. Farnington Hospital, at Stable Green Port near the cathedral, 1491, by Bishop Blackader (a chapel and hospital called Farnington in the parish of Rox- HOSPITALS. 137 burgh was in 1186 confirmed by the Pope to the Bishop of Glasgow). Haddington had two : 36. S. Mary's ; 37. S. Laurence. 38. Hamilton, S. Mary of Bethlehem, 1459. 39. Hassendean, Monk's Tower, a hostel for pilgrims, c. 1180. 40. Helmis- daill, in parish of Loth, S. John Baptist, belonging to Kinloss. 41. Horndene or Upsetlington in Ladykirk, S. Leonard's, by Eobert Biset, twelfth century. 42. Hutton, S. John's, Ber- wickshire. 43. Holywood in Galloway, founded under Eobert L, re-endowed in 1372 by Archibald Douglas, Lord of Gallo- way. 44. Houston or Howeston in East Lothian. 45. How Spital, on east bank of the Annan. 46. Jedburgh, Maison Dieu for pilgrims. 47. Kilcause or Kingcase, S. [N'inian's Lazar House, near Ayr, for eight lepers, by King Eobert I. 48. Kincardine O'^eil, by Alan Durward. 49. Lanark, S. Leonard's. 50. Lauder, at Chapel Yard, for poor almsfolk, by Hugh de Morville. 51. Leith, S. ^STicholas. 52. Lasswade, S. Mary of Consolation, 1478, by Eector Eobert Blackader (afterwards Archbishop of Glasgow), for the poor and sick pilgrims. 53. Libberton or Leper-toun had oil-well and chapel of S. Catharine, famed for curing skin diseases. 54. Legerwood, S. Mary Magdalen, Lazar House. 55. Lin- lithgow, S. Mary Magdalen. 56. Maxwell, S. Michael's Hospital or Maison Dieu, opposite Eoxburgh Castle ; the Hospital garden site is still marked by roots of old flowers. 57. Mount Teviot in Eoxburghshire. 58. Xesbit Spital in parish of Crailing. 59. ]S'ewburgh, by Alexander, Earl of Buchan. 60. Old Cambus in Cockburnspath, for lepers, twelfth century. 61. Peebles, S. Laurence and S. Leonard. Perth had three : 62. S. Leonard's, before 1296 ; 63. S. Anne's, on south side of 8. John's Church, c. 1500; 64. S. Catharine at the Claypots, 1523. (The Hospital of King James YL, with charter of 1569 and confirmation of 1587, was an attempt to conserve 138 BETTER FEATURES OF some of the endowments of the wrecked religious houses of Perth, but had small success.) 65. Polmadie, S. John's Hospital, before 1319, across the Clyde from Glasgow Green. 66. Portincrag. 67. Eothvan, S. Peter's, by John Eyseth, 1224, for prior, chaplain, seven lepers, and a menial. 68. Old Eoxburgh, Maison Dieu, S. Mary Magdalen, by David I., c. 1140. 69. Pvutherford, S. Mary Magdalen, in parish of Maxton, belonged to Jedburgh. 70. St Germains, near Seton, twelfth century. 71. Sanquhar, before 1296, on north bank of the Nith. 72. Shetland, Ler- wick, Lazar House. 73. Shetland, Papastour, lepers. 74. Shotts, S. Catharine of Sienna, by James, Lord Hamilton, 1476. 75. Smalholm Spital in Roxburghshire. 76. Soltre, Holy Trinity, by Malcolm IV., 1164, for pilgrims and poor folk ; endowed with eight churches. 77. Spey, S. Nicholas at Boharm. 78. Stirling Bridge, S. James's Lazar House, before 1463. 79. Stirling, near the Port of S. Mary's Wynd, asylum for decayed tradesmen, by Robert Spital, tailor to James IV. 80. Stonehouse, Sj)ital. 81. Sugden or Seggieden, S. Augus- tine's; mentioned 1296. 82. Torrens or Torrance in East Kilbride, S. Leonard's, thir- teenth century. 83. Trailtrow in Cummertrees. 84. Turriff, S. Congan's Maison Dieu or Hospital, for master, six chaplains, and thirteen poor husbandmen, by Alexander Comyn, Earl of Buchan. 85. Trefontanis, near S. Bothans. Many of the sites of old hospitals, or at least the lands with which they were endowed, are identifiable by the name of Spital, either alone or joined with such words as street, field, hill, house, burn, shiels, haugh. The Better Features of the Roman Church. — The dates appended to cathedrals, abbeys, and priories, chiefly from 1100 to 1400, show three centuries of wonderful activity in archi- tecture — one of the noblest and most solid of the arts. All the more marvellous is the phenomenon as immediately follow- ing on the " creel- work," or oaken style, or boulder-stone work of the Celtic Church. Expenditure so lavish, and all volun- THE EOMAN CHUECH. 139 tary, is a clear index of fervour, liberality, taste, and order- liness. We know that travelling squadrons of masons, with skill far beyond mere craftsmen, moved from place to place accomplishing these great undertakings. Local tradition tells, e.g., that the builders of S. Bride's of Douglas, with its gem of a belfry spirelet, came fresh from Glasgow Cathedral ; while the ingeniously varied finials of the Roslin Chapel buttresses were the personal device of each craftsman in friendly compe- tition one with another. Though the Scottish kings inheriting the spirit of S. Mar- garet were the chiefest benefactors of the Church, yet large and steady accessions came from the higher clergy, who for several centuries, as a class, were self-denying and patriotic, especial patrons of agriculture and gardening, a taste which is traceable stiU in many a manse garden and orchard. Very impressive are the remnants of monastic orchards, such as are still visible at Blantyre Priory or Cambuskenneth Abbey. Corresponding to the liberality of the Crown and clergy was that of the nobles and gentry, to whom mainly we are indebted for our humble parish churches and their endowment apart from taxation or compulsion. Free and devout gift was what made the Church in these centuries so rich and strong — too rich in fact, and too well provided with stately fanes, con- sidering the rude dwellings of farmers and villagers. It is a great mistake and injustice to follow the ignorant prejudice of our lower sects, and condemn the Koman Church with any severity, except in its final century, or rather half-century, before the Eeformation. How far on the nobler tone of the old churchmen continued is evident from the date of our three pre-Eeformation Universities — St Andrews, 1411 ; Glasgow, 1450; Aberdeen, 1494. The princes of the Church could not have given heart and wealth to such a cause unless they had still been in the main worthy both of their preferment and of the Gospel itself. For an extremely interesting accoimt of our old university life, especially at Glasgow and Aberdeen, the reader is referred to C. Innes's ' Sketches,' pp. 220-324. 140 CAUSES OF THE REFOEMATION. Scarce could there be a simpler or nobler testimony to cer- tain good qualities in the old Church than we see in the above list of eighty-five hospitals provided and endowed for way- farers, and for the aged and sick. Every monastery, too, be- sides its special care of agriculture and fruit-trees, had an officer called infirmarer, whose skill Avas available for patients outside as well as inside the institution. These were the men who preserved to the world for centuries the knowledge of healing herbs. What a pleasant picture of these old ways and days we have in the character of Pere Hugo, and his disciple Frere Wendolin, in the story of Uncle Balthasar, in the (mo- dern and Protestant) ' Legendes de I'Alsace ' ! At a later date monasteries had done their chief work, and were often retreats of lazy and gluttonous men ; but at their first settlement, and for perhaps two centuries onward, they were primary and precious agents of culture, both material and moral — as true schools of Christian knowledge and virtue as the Celtic monas- teries had been in a still ruder age. Causes of the Reformation. — Unfortunately evil signs began to appear alongside of the good fruit, and were destined ere long to choke it in many cases. Persecution appeared in the burning at St Andrews of John Resby or Reseby, an English priest of Wicliffeite views, in 1407; and of Paul Craw, a Bohemian physician, in 1433. Parliament, where the influ- ence of churchmen in bishops, mitred abbots, and priors was strong, in 1425 directed every bishop to search for Lollards and heretics. In 1494, Archbishop Blackader, apparently from external pressure quite as much as, or more than, personal inclination, had a prosecution of several Lollards from Ayrshire. These men were the heralds of the coming Reform, and (as some thought) also the surviving relics of the old Culdees. The opinions for which the Lollards sufi'ered were — that images and relics ought not to be worshipped ; that the bread used in the Lord's Supper remains bread after consecration; that every faithful man and woman is a priest unto God ; that the Pope is not the successor of S. Peter ; that priests may CAUSES OF THE REFORMATION. 141 marry blamelessly ; that only God can forgive sin ; that prayers to the Virgin Mary are unscriptural and vain; that we are not bound to believe or obey the fathers, doctors, and councils of the Church. Clearly such views arose from direct know- ledge of the Scriptures promoted by the translation of Wicliffe -f 1384, although it was 1474 before the first book was printed in England, and 1508 ere the first in Scotland. Scotland, however, had an early supply of printed books by sea from Holland and France. In the last century or half-century of the Eoman Church in Scotland, three things seem to have operated very unfavour- ably. 1. The scandalous sale of Scots benefices in Eome by the Pope broke respect at home for men so appointed. 2. The lives of many of the higher clergy were grossly impure. 3. The wealth of the Church was disproportionately great to other wealth ; and the exactions, especially those linked to births, marriages, and deaths,-^ from which much of that wealth pro- ceeded, were oppressive. This third cause by-and-by devel- oped into a shape that formed finally a very powerful influence in swaying the bulk of the nobihty to take the side of the Eeformers — viz., the hope of a share in the spoils of the fall- ing Chiu'ch. The great need of some reform of the Church, especially in purity of life and faithful discharge of ecclesiastical duties, is apparent from what happened at Linlithgow in 1540, when Sir David Lindsay's ' Satire of the Tliree Estates ' was acted before the King, Queen, and Council. James Y. was an un- doubted friend of the Church, and would not causelessly have joined in such an exposure even in sport. In the same year the Acts of the Scottish Parliament are peculiarly significant in their diversity, "^^^lile some are openly in the interests of the Church — e.g., " for worship to be had of the Virgin Mary," and " that no private conventions be made to dispute in the ^ "The uppermost cloth, the corpse present, clerk mail, the pasche ofifering, teind-ale, and all handlings upon a land, can neither be required nor received of good conscience." — Authors of the ' Book of Discipline.' 142 CAUSES OF THE KEFORMATION. Scripture " — there is one which not only implies but very strongly asserts the Church's need of self-reform ; " that he- cause the negligence of divine service, the great unhonesty of the Kirk through not making of reparation to the honour of God Almighty, and to the blessed sacrament of the altar, the Virgin Mary, and all holy saints ; and also the unhonesty and misrule of kirkmen baith in wit, knowledge, and manners, — is the matter and cause that the kirk and kirkmen are lightlied and condemned ; for remeid thereof the King's grace exhorts and prays openly all archbishops, ordinaries, and other prelates, and every kirkman in liis awn degree, to reform theirselves, their obedienciaries, and kirkmen under them, in habit and manners to God and man." — Quoted by Hill Burton, iii. 173. Moreover, about the same time, in 1544, over a large part of the south of Scotland the Church had been greatly and cruelly weakened by the devastations of an English army under the Earl of Hereford, wherein the monasteries and churches of Kelso, Melrose, Dryburgh, Coldingham, Dunbar, Jedburgh, Eccles, IS'ewbotle, Holyrood, Leith, and Haddington had been not only plundered, but burnt, and deliberately blasted with gunpowder. The report to Henry YIII. bore that, besides seven monasteries and friars' houses, 192 towns, towers, parish churches, &c., with 243 villages, had been fired and destroyed. Thus the pitiful sacrifice of Scottish architecture that took place at and after 1560 was unhappily no novelty in the land, nor did it originate with Protes- tantism. Contrasted with the policy of a nobility more needy and greedy than enlightened or orthodox, and contrasted also with the unscholarliness and uncleanness of some of the higher clergy, were the honest and devout efforts of a small band of churchmen, whose hearts were in sympathy with the Church, as it had been two or three centuries before, when it was still able to yield an occasional true saint like Clement of Dun- blane, and Gilbert of Caithness, or even quite recently the no less saintly Elphinstone of Aberdeen. Men who favoured WHERE DID THE CHURCH WEALTH GO ? 143 reform icithin the Church were — John Mair, provost of S. Salvador's CoUege ; John Winrani, sub-prior of St Andrews ; Gavin Logie, principal of S. Leonard's ; Eobert Eichardson, canon regular of Cambuskenneth ; Alexander Seton, Domini- can friar and confessor to James V. ; Friar "William Airth. Another class, though small, yet composed of earnest and able men, were the defenders of the old faith. Such were — Quintin Kennedy, Abbot of Crossraguel, who crossed swords manfully with Knox himself ; ]N"inian Winzet or AVingate, priest and teacher at Linlithgow ; Bishop John Leslie of Eoss, stanch friend of Queen Mary, and previously official of Aber- deen ; with Bishop Jolm Sinclair of Brechin, previously dean of Eestalrig. The struggle of and for the old Church by the true but now too late method of inward reform, finally took place in a series of three councils. The earliest of them was a Synod in January 1552, which was followed in August by the publica- tion of Archbishop Hamilton's Catechism {tivice reprinted re- cently), containing an exposition of the Ten Commandments, the Seven Sacraments, the Lord's Prayer, and the Angelical Salutation; with an injunction that it be distributed among parsons, vicars, and curates, and taught half an hour each Sun- day. This book, though bearing the Primate's name on title- page, is supposed to be really from the pen. of Winram. The next Synod was held on 5th January 1559, and a chief feature of it was the plain-spoken counsel of the dean and canons of Aberdeen to their own bishop to give heed to the seventh commandment. Still another provincial council, for the same purpose, was held 1st March 1559 at Edinburgh, in the mon- astery of the Blackfriars. But this gentler and wiser method of reform was not to be. Another reform more violent, and, in part, worldly in agency, excessive in degree, and in many, many points regrettable, though on the whole a vast and true reform, was what awaited Scotland and its Church. Where did the old Church Wealth go ? — Each of the thir- teen bishoprics was endowed, some of them liberally. St 144 WHERE DID THE CHURCH WEALTH GO ? Andrews, when valued in 1561, had £2094 ; Glasgow, £987 ; Aberdeen, £1653; Moray, £2033 ; Brechin, £651; Caithness, £1283 (another account, £386) ; Ross, £462 ; Orkney, £539 ; Dunblane, £313; Dunkeld, £1407; Galloway, £1159 ;— each having largely in addition lands and rents in kind. Isles and Argyle were not reported with the rest in 1561, the cun- ning Earl of Argyll having seized the papers, so as to hide the exact amount of his sacrilege. But no absence of figures can obscure the fact that among the Argyle spoil are the three ecclesiastical islands of lona, Lismore, and Tiree, at least. Some of the fifty provostries — e.g., the Chapel Eoyal at Stir- ling, St Giles', Edinburgh, Dalkeith, Linlithgow, Cadzow, and Biggar — were also liberally endowed. The eighty-five hospitals had each an endowment : while many were small, at least one half were respectable, and quite distinct from the endowments of the parishes wherem they were situated. But the monas- teries were the chief centres of rich endowment. Omitting the Houses of the Begging Friars — many of which, however, in spite of their name and profession, contrived to become pretty weU off — the seats of the Rented Religious were eighty in number, of whom thirty-two, known as mitred, had seats in the Scottish Estates or Parliament. "The total amount has been stated thus: The united in- come of the bishoprics, in money £13,000 Scots, together with 40 chalders 5 bolls of wheat, 416 chalders 14 bolls of barley, 302 chalders 11 bolls of meal, 137 chalders 5 bolls of oats, 28 chalders 9 bolls of malt, 286 kine and bullocks, 431 sheep, 87 dozen capons, 209 J dozen of poultry, 73 geese, 19 muir- fowl, 17 swine, 453 last 1 barrel of salmon, 30,000 scraw or dried unsalted fish. " In the year 1563, the boll of wheat in Scotland averaged £2 ; the boll of barley, £1, 18s. 4d. ; the boll of malt, £2; oats, 10s.; a car- cass of mutton, 9s.; a goose. Is.; a dozen of capons, 12s.; a dozen of poultry, 4s.; a stone of cheese, 6s. 8d.; a swine, £1 ; a kid, Id.; a barrel of salmon, £4. " The abbeys and other religious houses drew annually about WHERE DID THE CHURCH WEALTH GO? U5 £42,000 Scots, with 268 chalders 14 boUs of wheat, 1198 chalders of barley, 1315 chalders 6 bolls of meal, 591 chalders 3 bolls of oats, 30 chalders 1 boll of malt, 65 marts, 52 mutton, 387 dozen capons, 948 dozen poultry, 239 barrels salmon, 1054 stone of cheese, 146 stone of butter, — exclu- sive of the receipts for masses and indulgences, and other dues." 1 Calculated at the above rates for 1563, the bishops' payments in kind = £20,861, while the monastic payments in kind = £57,091, — so that the gross value of the thirteen bishoj^rics was £13,000 + £20,861 = £33,861 ; and the gross value of the revenues of the religious houses, £42,000 + £57,091 = £99,091. Undoubtedly this enormous mass of property was one great motive of the nobles and gentry in turning against the Eoman Church and favouring reform. No less clear is it that this wealth was wasted among the most greedy and un- principled men of that age, instead of being used for the ben- efit of the old tenants on the Church lands, or to re-endow church, school, college, infirmary, almshouse, and orphanage. The first element of the dispersion consisted in this, that for two or three decades previous to 1560 there went on a deliber- ate and unprincipled system of what was called dilapidation of Church property of all kinds. Bishops, deans, provosts, preceptors, abbots, and priors, foreseeing danger to the Church, put their houses in order by giving leases to relatives and favourites on terms that amounted to robbery and breach of trust, called more politely dilapidation. Two of the most flagrant offenders were Bishop Patrick Hepburn of Moray, already mentioned, with his thirteen concubines, and Bishop William Chisholm of Dunblane, who enriched his three bas- tard children and his nephew. Sir James Chisholm of Cromlix, at the expense of the see. It is curious that this knave com- pounded for his dishonesty by a double portion of zeal against 1 Fittis's ' Ecclesiastical Annals of Perth,' p. 74, where reference is made to Lawson's ' Popular History of the Reformation in Scotland,' pp. 7, '254, 264, and to Bishop Keith's History, Appendix, p. 180. K 146 WHERE DID THE CHURCH WEALTH GO? heresy. In 1539 he and Beaton condemned five men to the flames on the Castle Hill of Edinburgh. The grand spoliation, however, followed on 1560, and it is only admitting the truth to acknowledge, as Eoman Catholics say, that the Eeformation was due as much perhaps to hope of plunder as to zeal for Scriptural doctrine or preference of a simpler ritual. !N^othing could be baser afterwards than the con- duct of the nobles, gorged with Church lands, towards the starv- ing Eeformed clergy. The same policy of greed and ingrati- tude forms the chief explanation of the execrable churches built during the whole of last century. It is true that the art of architecture was in a large measure lost, but the loss arose more perhaps from miserly starvation than from real ignor- ance. Long before the Eeformation, the original use of mon- asteries had been served, and they had come to be regarded as idle superfluities. Laymen were in part appointed to them as rulers instead of monks, and even boys became nominal Church dignitaries. After 1560 it was no great change when mitred abbacies and priories were transformed by a little varnish of law into temporal lordships, so that scores of the very best estates in Scotland went to men who had never done any ser- vice to Church or State further than that they had some Court influence, or were powerful enough to help themselves. In this way a large proportion of the proprietorship of Scotland rests on a basis utterly rotten and fraudulent ; not on natural succession, honest purchase, military service, conquest in war, or reclamation of waste, but on violence, knavery, favouritism, and servility. Had it happened more generally, as it did in Lanarkshire and Eenfrewshire, where the old Church rentallers became proprietors of their farms, paying as teinds what they used to pay as rent, it would have been a mighty boon to the country by multiplying the useful and independent class of small and middle landholders. But when vast masses of Church property were handed over without any reasonable consideration, to aggrandise men whose territorial position, in most cases, was already good, or too good, the enrichment be- WHEEE DID THE CHUECH WEALTH GO ? 147 came a curse, retarding liberty, prosperity, culture, and agri- culture. This is really what is meant when the hateful names of commendator and temporal lordship are found attached after 1560 to each of the old monasteries above named. Here are twenty samples taken at random of the scatter- ing of Church lands, with the value of the money attached to the respective monasteries, with still greater values of rent in kind attached : — Kelso, £2495. Sir Eobert Kerr of Cessford. Kilwinning, £880. Earl of Eglinton. Londores, £2240. Lord Londores, son of Earl of Eothes. Culross, £768. Lord Colville of Culross. Newbottle, £1413. Mark Ker, Lord ]N"ewbottle. Cambuskenneth, £930. John, Earl of Mar. Inchaffray, £666. James, Lord Maderty. Blantyre, £131. Walter Stewart, Lord Blantyre, son of Earl Minto. MonjTiiusk, £400. Eorbes of Monymusk. Pittenweem, £412. Colonel Stuart and his son Lord Pittenweem. Lesmahago, £104. James Cunningham in 1561. Barony in 1607. Arbroath, £2553. Lord Claud Hamilton. Coldingham, £898. Alexander Hume of Maunderston. Balmerino, £704. Sir James Elphinstone, Lord Bal- merino. Cupar- Angus, £1886. Stewart of Athole. Deir, £572. Eobert Keith, son of Earl Marischal. Dundrennan, £500. Eobert Maxwell, son of Lord- Herries. Kynloss, £1152. Baron Bruce of Kynloss, Earl of Elgin. Melrose, £1758. James Douglas. New Abbey, £212. Sir Eobert Spottiswood, Lord jSTew Abbey. In several instances something very like a curse seems to have attached to these sacrilegious lordships. At least the proverb was fulfilled that ill-gotten gear has not thriven ; what 148 WHERE DID THE CHURCH WEALTH GO ? came with the wind has gone with the water, or, as the Scrip- ture proverb has it, " an inheritance may be gotten hastily at the beginning ; but the end thereof shall not be blessed." Certainly such acquisition of property tends to render all landed estates insecure by dissociating them from heritage, thrift, virtue, and valour. Seeing that perhaps one half of the land of this country within the last 300 years has passed through so degraded a history as the foundation of present titles, the modern and popular impatience of game, rack-rent- ing, political dictation, and general conceit of landowners is not so unreasonable as it seems at first sight. The chief un- reasonableness is when the more ignorant and sectarian of our lower orders form new schemes of Church robbery under the name of religious equality, without proposing to begin a count and reckoning with those old offenders who neither earned nor inherited their share to begin with ; who hold a larger share by far than the present Church of Scotland; and who for three centuries past have rendered no service, either sacred or civil, in return for their rich grabberies. Yet what a mighty fuss many of these questionable land- owners make when they are called on to fulfil plain legal obligations to maintain a humble church and manse. What contemptible churches, with very few exceptions, Scotland has, as compared with proprietors' dwelling-houses. When a meet- ing of heritors takes place, the larger half of them don't think it worth while to appear personally at all, reserving their per- sonal exertions for grouse, salmon, or foxes, and leaving this and other estate business to factotum men who are tools to screw down legal and sacred obligations, while themselves thrive as estate-leeches. The ridiculousness of the ordinary landlord position is capped by their modern preference as a class for Episcopacy, after they have grabbed the spoil that arose from the overthrow of Episcopacy. Probably one of the most effectual cures for this conceit would be to grant it as the Israelites got their quails ; but with the condition of restoring the old bishops' rents. In that case the charms of a three- WHERE DID THE CHURCH WEALTH GO ? 149 fold ministry and apostolical succession and confirmation would be less potent when joined to the unpalatable doctrine of restitution. With the status quo ante in government let the status quo ante in funds be combined, and offered and guaran- teed in advance, and a great impression would probably be made on our Presbyterian countrymen. Say an average stipend of £2000 to each of thirteen bishops ; thirteen small palaces for ditto ; repair and restoration of thirteen cathedral churches, including brass eagles, organs, stalls, marble altars, and artistic reredoses ; one dean and seven small canons, with prebends and manses in each of thirteen cathedral closes, — the cost of all this to be borne by equitable and voluntary assess- ment to be confined to the present holders of old Church lands, both episcopal and monastic. Probably even the General Assembly would be moved to unhistoric and unconstitutional friendliness by an offer that carried in it so much consistency and evidence of zeal. 150 CHAPTEE III. THE CHURCH OF SCOTLAND AS REFORMED UNDER KNOX, 1560-1572. The more immediate preparation for reform of religion in Scot- land took place in the Eegency of Mary of Guise (lOth April 1554 to 9tli June 1560), widow of James V., and mother of Queen Mary. In 1556, a company of gentlemen, with Chal- mers of Gadgirth as spokesman, ai)peared before the Eegent to protest against going to the Border for fifteen days, and com- plaining of oppression. They put on their steel bonnets, and daunted the Eegent. On 3d December 1557, certain nobles and gentlemen (afterwards called the Lords of the Congrega- tion) subscribed a "band," called the first Covenant, pledging themselves to the doctrines of reform. A second l^and was subscribed in 1559. The martyrdom of Walter Mill, the priest of Lunan, at the age of 82, on 28tli August 1558, at St Andrews, made a great popular impression. Jest and tumult also contributed at the annual procession of St Giles, on 1st September 1558, when the image was stolen, and the smaller substitute was upset, then drowned and burned. The same year witnessed the presentation to the Eegent of the petition of the Protestant Barons by Sir James Sandilands of Tor- phichen. Most decisive of all was the preaching of Knox, in May 1559, at Perth, Crail, Anstruther, and St Andrews, when unhappily a number of monasteries were sacked. This preach- ing was preceded by the Eegent breaking promise with the Congregation, and putting their preachers to the horn (declar- THE REFOKMATION. 151 ing them outlaws). The Regent's death on 9th June 1560, in the castle of Edmburgh, under circumstances of peace and re- signation that win our sympathy, suddenly cleared the way for new action. ■"• Three Constituents of Reformation. — The Reformation of the Church in Scotland was consummated on the 24th August 1560 by the Scottish Parliament. The gist of what was done on that momentous day consisted in three particulars : (1) Sanctioning of a certain new Creed or Confession of Faith ; (2) Abolition of the Mass ; (3) Abolition of Papal jurisdiction in Scotland. This Confession of Faith is important as the earliest such document in Scotland in the Reformed Church, and as received at once by Parliament — in fact, at their own special request, having been drawn up by the chief reforming clergymen. The work was done in four days, and was ap- proved by Parliament on the 17th, whereas the other two were on the 24th August. A draft of the Confession was probably made previous to this date. At all events there existed from about 1554, "The Confession of Faith used in the EngHsh Congregation at Geneva, received and approved by the Church of Scotland in the beginning of the Reformation." This short and admirable Confession is divided into four parts, which are a paraphrase of the Creed on the Persons of the Trinity and on the Church. It is reprinted in Book of Common Order, edited by Dr Sprott. Character of the Confession of Faith of 1560. — The Con- fession is thus favourably criticised by Tytler : " It is a clear summary of Christian doctrine grounded on the Word of God. On most essential points it approximates indefinitely near, and in many instances uses the very words of, the Apostles' Creed and the Articles of the Church of England, as established by Edward YI." Principal Lee (Hist, of the Cli. of Scot., Lect. V.) says : "It corresponds in its general features with the Con- 1 A special account of this period is given in ' A Historic of the Estate of Scotland from July 1558 to April 1560,' printed in Miscel- lany, Wodrow Society, pp. 51-85. 152 THE CONFESSION OF 1560. fessions that had previously been published by the other Churches of the Reformation, but it is not copied from any of them. . . . It is much simpler and more perspicuous in its structure than the Confession of the Swiss Church, from which the Scottish Reformers might have been expected to borrow more liberally than from any other, as this was the form of words with which Knox was most familiar, and to which he had already expressed his adherence. , . . It is not unworthy of notice that the composition is extremely correct, being in this respect far superior to the Catechism published only eight years before by Archbishop Hamilton." Edward Irving, after analysing the Confession of 1560, says of it: "I now dismiss this document with the highest encomium which I am capable of bestowing upon a work of fallible man. It hath been profitable to my soul and to my flock. For several years I was in the habit of reading it twice in the year to my people. ... Its doctrine is sound, its expression is clear, its spirit is large and liberal, its dignity is personal and not dogmatic, and it is all redolent with the unction of holiness and truth." This Confession continued from 1560 to 1647 the recognised standard of the Church of Scotland, and the greatest battles the Church ever waged were fought under it. Its noble spirit is patent from one sentence of its preface : " We conjure you if any man will note in this our Confession any article or sen- tence repugnant to God's Holy Word, that it would please him of his gentleness, and for Christian charity's sake, to admonish us of the same in writing ; and we, upon our honour and fidelity, do promise him satisfaction from the Holy Scriptures, or due reformation of that which he shall prove to be amiss." The titles of the twenty-five chapters of the Scottish Con- fession of 1560 (ratified in 1567 under Regent Moray, and recognised as a standard in the Test Act of 1681) are : — " Of God. The Creation of Man. Original Sin. The Revelation of the Promises. The Continuance, Increase, and Preservation of His Church. The Incarnation of Christ Jesus. Why it behoveth THE CONFESSION OF 1560. 153 the Mediator to be very God and very Man. Election. Christ's Death, Passion, Burial, &c. Resurrection. Ascension. Faith in the Holy Ghost. The Cause of Good Works. What Works are reputed Good before God. The Perfection of the Law and the Imperfection of Man. The Church. The Immortality of the Soul. The Notes by which the True Church is discerned from the False, and who shall be Judge of the Doctrine. The Authority of the Scriptures. General Councils : their Power, Authority, and Cause of their Con- vention. The Sacraments. The Right Administration of the Sacra- ments. To whom Sacraments appertain. Of the Civil Magistrate. The Gifts freely given to the Church." The following extracts may serve as representative : — " We confess and acknowledge one only God, to Mhom only we must cleave, whom only we must worship, and in whom only we must put our trust ; who is Eternal, Infinite, Unmeasurable, Incom- prehensible, Omnipotent, Invisible, One in Substance, and yet dis- tinct into Three Persons, — the Father, the Son, and the Holy Ghost ; by whom we confess and believe all things in heaven and earth, as well visible as invisible, to have been created, to be retained in their being, and to be ruled and guided by His inscrutable providence, to such end as His eternal wisdom, goodness, and justice hath appointed them, to the manifestation of His own glory. . . . " We confess and acknowledge that God hath given to man His holy law, in which not only are forbidden all such works as displease and offend His Godly majesty ; but also are commanded all such as please Him, and as He hath promised to reward. And these works are of two sorts : the one is done to the honour of God, the other to the profit of our neighbours ; and both have the revealed will of God for their assurance. . . . " As we believe in God the Father, Son, and Holy Ghost, so do we most earnestly believe, that from the beginning there hath been, now is, and to the end of the world shall be a Church — that is to say, a company and multitude of men chosen of God, who rightly worship and embrace Him by true faith in Jesus Christ ; M^hich Church is Catholic, that is, universal, because it containeth the elect of all ages, all realms, nations, and tongues who have communion or society with God the Father, and with His Son Jesus Christ, through the sanctification of His Holy Spirit ; and therefore it is called Com- munion, not of profane persons, but of saints, who are citizens of the heavenly Jerusalem, have the fruition of the most inestimable benefits — viz., of one God, one Lord Jesus, one faith, and one baptism ; without the which Church, there is neither life nor eternal felicity. . . . " The notes thereof of the true Church of God, we believe, confess, and avow to be — First, the true preaching of the Word of God, in which God hath revealed Himself to us, as the writings of the prophets and apostles do declare. Secondly, the right administration of the Sacraments of Christ Jesus, which may be annexed to the 154: THE CONFESSION OF 1560. word and promise of God to seal and confirm the same in our hearts. Lastly, ecclesiastical discipline uprightly ministered, as God's Word prescribeth, whereby vice is repressed and virtue nourished. . . . " As the fathers under the law, besides the verity of the sacrifices, had two chief sacraments — viz., circumcision and the passover — the despisers and contemners whereof were not reputed for God's people : so we acknowledge and confess, that we now, in time of the Gospel, have two Sacraments only, instituted by the Lord Jesus, and com- manded to be used by all those that will be reputed to be members of His body — viz., baptism, and the supper or table of the Lord Jesus, called ' the Communion of His body and blood.' And these sacraments (as well of the Old as of the New Testament) were instituted of God, not only to make a visible difference betwixt His people and those that were without His league, but also to exercise the faith of His children ; and by participation of the same Sacra- ments, to seal in their hearts the assurance of His promise, and of that blessed conjunction, union, and society which the elect have with their head Christ Jesus. . . . Not that we imagine any transub- stantiation of bread into Christ's natural body, and of wine into His natural blood, but this union and communion which we have with the body and blood of Christ Jesus, in the right use of the Sacraments, is wrought by operation of the Holy Ghost, who by true faith carrieth us above all things that are visible, carnal, and earthly, and maketh us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in heaven, and appeareth in the presence of His Father for us. . . . " That Sacraments be rightly ministered, we judge two things requisite : the one, that they be ministered by lawful ministers, whom we afiirm to be only they that are appointed to the preaching of the Word, or into whose mouths God hath put some sermon of exhortation, they being men of lawful choosing thereto by some Church ; the other, that they be ministered in such elements and in such sort as God hath appointed : else we affirm, that they cease to be right Sacraments of Jesus Christ. . . . " We confess and acknowledge empires, kingdoms, dominions, and cities to be destinated and ordained by God ; the powers and author- ities in the same to be God's holy ordinance, ordained for manifesta- tion of His own glory, and for the singular profit and commodity of mankind. ... To kings moreover, princes, rulers, and magis- trates, we affirm, that chiefly and most principally the reformation and purgation of religion appertaineth ; so that not only they are appointed for civil policy, but also for maintenance of the true re- ligion, and for suppressing of idolatry and superstition whatsoever j as in David, Jehosaphat, Hezekiah, Josias, and others, highly com- mended for their zeal in the cause, may be espied. And therefore we confess and avow, that such as resist the supreme powers (doing that which appertaineth to their charge), do resist God's ordinance, azid therefore cannot be guiltless. And further we affirm, that who- soever deny unto them their aid, counsel, and comfort, while the princes and rulers vigilantly travail in the execution of their office, FIRST BOOK OF DISCIPLINE. 155 that the same men deny their help, support, and counsel to God, who by the presence of His lieutenant craveth it of them." The First Book of Discipline. — So early as the 29tli April 1560 (nearly four months previous to the legalising of the Eeformation), a commission was given by the great Council of Scotland to five distinguished Churchmen to draw up a *' Book of Discipline " — viz., Knox, Spottiswood, Winram,-^ "Willock, and Eow — added to whom, at the subscribing of the completed work, was Douglas, — all six bearing the same Christian name of John. The title-page runs : " The First Book of Discipline, or the Policie and Discipline of the Church, drawn up by Mr John Winram, &c., . . . and presented to the Xobilitie anno 1560, and afterwards subscribed by the Kirk and Lords." It has the peculiarity of having been accepted by the General Assembly, but not by the Parliament, as the Confession of Paith had been. But appended to it are thirty-three of the best and noblest names in Scotland of that day, headed by James, Duke of Chatelherault, and his eldest son, James Hamilton, Earl of Arran, followed by the Earl of Argyll and the Good Eegent Murray. These signed it in their individual capacity, but the number and Cjuality of the names in point of weight fall little short of formal parliamentary sanction. The signing was accompanied by a condition alike kindly and statesmanlike, "Providing that the Bishops, Abbots, Priors, and other Prelates and beneficed men which els have adjoined themselves to us, bruik [retain] the revenues of their benefices during their lifetimes, they sustaining and upholding the ministry and ministers as herein is specified, for the preaching of the Word and ministering of the Sacraments." The First Book of Discipline occupies about 56 octavo pages, while the Second (agreed on in 1578) has the merit of having only about 20. It is a great defect of every one of these early documents that they enter far too much into regulation of every detail, and on account of this tediousness have never been much read, ^ For history and character of Winram, see Lee, ' Hist, of Ch. of Scot.,' i. 87, and Appendix V. 156 JOHN KNOX. at least popularly. For our purpose here, the important part of the First Book of Discipline is that which deals with the official persons who were to do the work of God in the new system. The striking feature is, that we are not presented with a fine-spun theory, drawn, or supposed to be drawn, from the ^NTew Testament, but with a plan confessedly temporary and imperfect, to tide over the difficulties of the period, and ripen in due time to something better. The official persons of the Church were the five following : ministers, readers, superintendents, elders, deacons. John Knox, born 1505 at Haddington, and related to the Knoxes of Ranfurly in Renfrewshire. After education at grammar school at Haddington, went to University of Glasgow in 1521, where he studied under Major. Ordained priest about 1530, he taught thereafter at St Andrews. For twelve years at this period his life is unknown. In 1543 he openly professed himself a Protestant. He acted as tutor to the sons of Douglas of Longniddry, and in 1546 attended Wishart as guard with a two-handed sword. His ministry as Reformer began at St Andrews in 1546-47, being called thereto by Chaplain John Rough, Henry Balneaves (one of the Lords of Session), and Sir David Lind- say, before the Congregation in the Castle Chapel, where he had refuge for seven months after Cardinal Beaton's murder, 29th May 1546. During this period took place in the Castle Chapel the first celebration of the Lord's Supper among the reformed, many of the townspeople joining in it. When the castle capitulated, he was carried prisoner to France, and served twenty months as a galley- slave. On release, he spent 1549-1554 in England, being one of the chaplains of Edward VI., intimate w"ith Cranmer, and preaching mainly in Newcastle and Berwick. In June 1554, on death of Edward and accession of " Bloody" Mary, he fled to the Continent — Dieppe, Frankfort, and Geneva. Autumn 1555 till July 1556, he visited Scotland ; then he returned to Geneva and spent three quiet years beside Calvin and Beza, with Christopher Goodman for colleague in his ministry to the refugees in the little church beside the cathe- dral. He landed at Leith 2d May 1559, aged fifty-four, for his main work in Scotland. He had six interviews with the Queen. After great success had been attained in Reformation, he was called on a charge of treasonable writing before the Queen and her Council in 1563, but the nobles refused to condemn him. Thereafter he spent two years in comparative privacy, being now estranged from Murray, Maitland, and the more timid or cautious Protestants. From August 1567 to January 1570, after reconciliation with Regent Murray, he laboured in consolidating the Church. He was twice married, in 1553 or 1555 to Marjory Bowes, granddaughter of Sir Ralph Bowes of Streatham, and in 1556 to Margaret Stewart, daughter of Lord FIRST BOOK OF DISCIPLINE. 157 Ochiltree. A daughter of Knox was married to John Welch, minister of Ayr. His chief writings were — ' Admonition, ' &c. , 1 554, at Dieppe. ' First Blast of the Trumpet against the Monstrous Regiment of Women;' anonymous at Geneva, 1558. Geneva Catechism (trans- lation). Book of Common Order, Confession of Faith, 1560, and First Book of Discipline (joint). ' History of the Reformation in Scotland,' (edited by David Laing, 1846), first edition 1570. Died 24th No- vember 1572, minister of Edinburgh, with St Giles's for his parish church. To M'Crie's ' Life of Knox,' add that by Tulloch in ' Leaders of the Reformation. ' Minister. — Every congregation had a right to call its own minister; but if the election was neglected forty days, the Church might present to them a man apt to feed the flock, who was to be examined not only concerning his knowledge, but also concerning his life and manners. By far the strangest point touching ministers is, that ordination by laying on of hands was deliberately laid aside ; but in a few years this extreme step was altered — " other ceremonie than the public approbation of the people and declaration of the chief minister (or of him who presideth on this occasion) that the person there presented is appointed to serve the Church we cannot approve ; for albeit the apostles used imposition of hands, yet, seeing the miracle is ceased, the using of the ceremonie we judge not necessarie." This fact speaks only too plainly of the vehemence and thoroughness of the Scottish Eeformers in rejecting the old priestly superstitions where great change was needed, sometimes changing too much. Reader. — The reader was an interim substitute for a fully trained clergjTnan, so long as these were scarce. He did not baptise, or marry, or celebrate the Communion, but in certain cases he conducted the ordinary service of the church — a matter then more easy, inasmuch as a printed prayer-book was in regular use. In dealing with Scripture, the reader was allowed to add a few words explanatory or hortative ; but he was cautioned not to be too long, nor to attempt preaching, properly so called. A trace of this early office stiU meets us in the popular name of lectern or lettern^ applied to the precentor's desk. The office itself still survives in the 158 FIRST BOOK OF DISCIPLINE. Swiss Church, and partly in the Church of England, where the lessons are often read by laymen. A large proportion of our country churches, for some time after the Keformation, had readers only, who were also the first schoolmasters. In 1567 there were 455 readers and 151 exhorters to 257 minis- ters, and in 1574 there were 715 readers to 289 ministers. In 1581 their abolition was voted by the General Assembly, but they lingered on long in many remote places. Elder and Deacon. — Originally the elders and deacons were subjected to a yearly election, lest by long continuance in office they should presume to encroach upon the liberty of the Church. Superintendent. — By far the most remarkable of the early offices is that of superintendent. There were to be ten of these, for the following stations or dioceses : Orkney, Eoss, Argyle, Aberdeen, Brechin, Fife, Edinburgh, Jedburgh, Glas- gow, Dumfries. But only five of the ten were ever filled — viz., Winram, Eife; Willock, Glasgow; Carswell, Argyle; Erskine of Dun, Brechin ; Spottiswood (father of the arch- bishop), Lothian. Eow at Dumfries was called commissioner, but his settled duty was at Perth. Eow was appointed minis- ter of Perth in July 1560 by the Committee of Parliament, at the same time when Knox was appointed to Edinburgh, Eer- guson to Dunfermline, Goodman to St Andrews, Christison to Dundee, and Heriot to Aberdeen. The special work of the superintendent was planting of kirks and providing minister or reader. They were to remain in no place above twenty days in their visitation till they passed through their whole bounds ; to preach at least thrice weekly, both when travelling and when at their principal station, where they must not stay more than three or four months at a time. The main question as to these superintendents is as to their relation to bishops. The name is evidently a translation of cTTio-KOTTos (overscer), bishop being the word itself without translation. Also the duties are kindred to episcopal — viz., charge of a number of churches and churchmen in a given FIRST BOOK OF DISCIPLINE. 159 district, together with more ample income (but still very small). There the resemblance ends ; it fails in all that is most essential in either Eoman or Anglican bishops. (1) It was confessedly a temporary expedient. (2) There was no special consecration beyond that of ordinary ministers ; and one of the five superintendents (Erskine of Dun) was only a layman when appointed, being a well-educated and devout country gentleman. (3) They were liable to be called to account by the General Assembly, which was composed only of ordinary ministers and elders. In point of fact, the super- intendents were not very useful or successful, but the plan was one that seemed very reasonable for setting the new ecclesiastical machinery in motion. ■*• AATiile the originally intended number of superinten- dents never was completed, a kindred class of men, under the name of visitors or commissioners, was created alongside of superintendents. These commissioners or visitors had lesser districts assigned to them, and they were not held bound to reside in their district. Thus in 1574, while only one superintendent appears, there are six commissioners. In 1578, commissioners are twenty-four in number; next year, twenty-five; and next again, twenty-six. The six commis- sioners of 1574 are, — James Annand, for Orkney; Gilbert Foulsy, for Zetland ; Eobert Graham e, Caithness ; Donald 1 Principal Lee (Hist, of the Ch. of Scot., Lect. YII.) says : " The fact is, that the name of superintendents was immediately borrowed from the Church of England, the most eminent members of which, in the reign of Edward VI., were anxious to establish Church govern- ment on the model of Geneva, and to declare the office of bishop and presbyter to be the same. The king himself, and not fewer than thirteen bishops (besides a greater number of ecclesiastics), were of opinion that in the Xew Testament there is no distinction of degrees or orders mentioned, except deacons, otherwise named ministers, and priests or bishops. Cranmer declared that ' by the Scripture a bishop or priest needeth not consecration, election being sufficient ; ' and Bishops Latimer, Hooper, Pilkington, and Jewel have recorded their conviction of the identity of the offices of bishops and priests. These excellent men wished to proceed gradually in the reformation of abuses (as it is often said our Reformers shoukl have done), but theh" tem- porising measures ruined the cause they had at heart." 160 FIRST BOOK OF DISCIPLINE. Munro, Eoss ; George Hay, Aberdeen and Banff ; Andro Hay, Cliddisdail, Eainfrew, and Levenax or Lennox. Schools and Universities. — Probably the ablest division of the Book of Discipline is chap, vii., entitled " Of Schools and Universities," a section which is of special value at the present time for its sound theory of middle or grammar schools : "Of necessitie, therefore, we judge it that every several kirk have one schoolmaster appointed, such a one at least that is able to teach grammar and the Latin tongue, if the town be of any reputation. If it be upland, where the people convene to the doctrine but once in the week, then must either the reader or the minister there ap- pointed take care of the children and youth of the parish, to instruct them in the first rudiments, especially in the Cate- chisme, as we have it now translated in the Booke of the Common Order, called the Order of Geneva. And furder, we think it expedient that in every notable town, and espe- cially in the town of the superintendent, there be erected a coUedge in which the arts, at least logick and rhetorick, together with the tongues, be read by sufficient masters, for whom honest stipends must be appointed : as also that pro- vision be made for those that be poore and not able by them- selves nor by their friends to be sustained at letters, and in speciall these that come from landward." Further on it specifies 24 bursars for every college — i.e., St Andrews 72, Glasgow 48, Aberdeen 48, at public cost (the University of Edinburgh being as yet unfounded). Reformers' Plans curtailed. — These most enlightened plans regarding education were hindered mainly by the avarice of the nobility, who seized on the patrimony of the Church, intended by the Eeformers for (1) worship, (2) teaching, and (3) the poor. On this point Principal Lee weU says (Hist, of the Ch. of Scot, i. 200) : ''If the Eeform- ers had been allowed to carry their plans into execution, a great proportion of the rents of the bishoprics would have been applied to the support of literary institutions, as well GENERAL ASSEMBLIES. 161 as to the due sustentation of the parochial clergy. Their destination of these funds was indeed intercepted by the avarice of men of power ; but though the enlightened views which they had endeavoured to impress upon the Parlia- ment were thus frustrated, it is certainly most unfair to charge upon the Eeformers the discredit of an effect to which they not only did not contribute, but which they laboured strenuously to counteract. They had the best interests of learning deeply at heart ; and if their counsel had been fol- lowed, no country in the world would have been so well supplied as Scotland with the means of extending the bene- fits of a liberal education to every man capable of intellectual improvement. " Early General Assemblies. — Some of the details of the early meetings of the General Assembly are remarkable. The custom was to meet twice a-year, in June and December, the December meeting being on the 25th — Christmas-day — ex- pressly to thwart observance of it according to Eoman usage. At the first General Assembly, on December 20, 1560, held in the church of S. Magdalene, in the Cowgate of Edinburgh, there were only forty-two members, of whom only six are named as ministers. The first seven Assemblies had no Presi- dent or Moderator. It was on Christmas 1563 that it was first agreed to have a Moderator in future. George Buchanan, the chief of Scottish scholars, was a member of Assembly 1564, one of six commissioners in Assembly 1565, and Moder- ator of that of 1567 ; not a layman, as commonly represented, but in virtue of his office as Principal of S. Leonard's College, St Andrews, minister of the parish as well as Principal, and Professor of Divinity. George Buchanan, born 1506 at Killeam, educated there and at Dumbarton, was sent by his uncle, James Heriot, to Paris. In two years he returned, his uncle having died. After serving one campaign under the Duke of Albany, he entered S. Mary's College, St Andrews, in 1524. In 1526 he went to Paris as student in the Scots College. After three years he became professor there, teaching grammar in College of S. Barbe. In 1533 he was tutor in France to the young L 162 GENERAL ASSEMBLIES. Earl of Cassilis. With his pupil he returned to Scotland in 1537, when James V. made him tutor to one of his natural sons. Being prosecuted for two satires, 'Somnium' and ' Franciscanus,' he lied in 1538 to Paris, spent three years at Bordeaux as professor in College of Guienne, and in 1547 went with the Portuguese Andrew Govea to teach at Coimbra. When in prison as a heretic he began his Latin Psalms. In 1551 he escaped to England, and returned to Paris, spending live years as tutor in the De Brissac family. Returning to Scotland in 1560, he was appointed in 1562 classical tutor to Queen Alary, but soon politics and Church led him to Regent Moray's party. He received from the Queen in 1564 the tempoi'alities of Crossraguel Abbey. In 1566 he became Principal of S. Leonard's at St Andrews, and in 1570, Preceptor to James VI., director of Chancery, and Keeper of the Privy Seal. In 1579 he published ' De jure regni apud Scotos,' and in 1582 his ' History of Scotland,' the work of twenty years, dying within a month thereafter, on 28th September. — (See Irving's Life of Buchanan, and Principal Lee, Lect. app. x.) 'Nor was there at first any definite mode of calling an As- sembly. The fourth General Assembly, in June 1562, con- sisted only of five superintendents and thirty-two other mem- bers. In June 1563 an Assembly met at Perth. These very meagre meetings tell their own tale as to the absence of postage for sending messages to distant clergymen, and as to the diffi- culty and cost of travelling — not to speak of danger — in the unsettled state of the country. Most of all, these thin meet- ings indicate that there were many parishes yet altogether un- provided with ministers. No proportion was as yet fixed as to ministers' and elders' seats. Apparently, barons and lairds were allowed to sit, simply on the ground of property and friendliness to the new order of things. The original dearth of clergy in the newly reformed Church is seen from the fact that only forty-three persons, lay or clerical, besides the forty- two members of the Assembly of 1560, could be counted up as suitable for ministers or readers throughout the country. Eut within seven years, such was the progress made, that there were about 257 ministers, 151 exhorters, and 455 readers, with five superintendents, labouring in the Church. jN'early all these early ministers had previously been priests, and year by year they saw their way to cast in their lot with the Reformers. The organisation of the Church in 1574 — as detailed in CHURCH COURTS. 163 Register of Ministers and Eeaders in Miscellany, Wodrow Soc, pp. 319-396 — shows 988 cliurches, arranged under 303 heads, with 289 ministers, 715 readers — places of 20 ministers and 97 readers vacant, — in all, 1121 persons. This Register is arranged in the old dioceses, but arbitrarily subdivided into groups of three to six parishes ; the diocese of Glasgow show- ing subdivision into the old deaneries. Other Church Courts at this Period. — At this stage the Church had neither Synods nor Presbyteries, only the two extremes, kirk-session and General Assembly. The germ of the Synod was in the council of the supermtendent ; and the germ of the Presbytery was in what was called the exercise — exercise with additions, or weekly exercise. " It was thought expedient, in every town where there were schools and any resort of learned men, there should be a weekly exercise for the trial and improvement of those who were employed in the service of the Church. The ministers and other learned per- sons in rotation were to interpret some place of Scripture. One was to give his opinion succinctly and soberly, without wandering from his text or introducing exhortations, admoni- tions, or reproofs. Another was then to add what the first seemed to have omitted, or to confirm what he had said by apt illustrations, or gently to correct any of his mistakes. In certain cases a third might supply what seemed to have been imperfectly treated by the others." All this was founded on 1 Cor. xiv. 29 — " Let the prophets speak two or three, and let the other judge. If anything be revealed to another that sit- tetli by, let the first hold his peace. For ye may aU prophesy one by one, that all may learn, and all may be comforted." The Lord's Supper. — The Communion was to be celebrated at least four times a-year. Knox's Liturgy prescribes " once a-month." The Sunday Service. — The regular Sunday services con- sisted of two meetings — the one beginning at 8 A.M., and the other in the early afternoon for children to be catechised in the audience of the people, for which purpose the Catechism 164 KNOX's LITUEGY. of Calvin was divided into portions for each Sunday. There was to be a week-day service in every church, especially in towns — a system traceal)le still in our weekly prayer-meetings. Book of Common Order. — The Book of Common Order (Knox's Liturgy) was used in Scotland in 1559, or even ear- lier (before the Reformation). Its use was enjoined in 1562 by the General Assembly, especially for the sacraments, mar- riage, and burial. In 1564 it was enlarged and improved, when the Assembly "ordained that every minister, exhorter, and reader shall have one of the Psalm-books lately printed in Edinburgh, and use the Order contained therein in prayers, marriage, and ministration of the sacraments." It remained in use in this form from 1564 to 1645. In 1567 it was trans- lated into Gaelic; and an Act of Parliament, 1579, required every gentleman and yeoman possessed of property of a certain value to have a copy. The use of a prayer-book in the Church of Scotland for the long period of eighty-five years at its commencement is a historical fact somewhat overlooked in later days. Outline of the Political History of the Period. — Such was the nature and position of the Church of Scotland at its origin, and for some time after. But the early difficulties of the Church can be appreciated only in connection with some out- line of contemporary political history. A chief cause of the plots and changes characteristic of the period was the fact that two regencies came comparatively close together — the first in the youth of Mary, whose father, James Y., died very shortly after her birth at Linlithgow in 1542. Again, James VI., Mary's son, was crowned at Stirling in 1567, when he was only one year old — his mother having been forced to resign already in her twenty-fifth year. These weaknesses of the throne opened the way to the schemes and rival- ries of barons already too turbulent and powerful for good subjects. At the date when the Reformation was achieved (24th August 1560), Mary of Guise, widow of James V. and mother of Mary Stuart, was regent ; and the Reformation it- POLITICAL CHANGES. 165 self in one aspect was a revolution, — a seizure of all power, civil and ecclesiastical, by a crowd of feudal barons in revolt against the lawful regent, whom they deposed — and practically in revolt also against the girl-queen herself, whom they ex- l^ected to turn as they pleased. At the end of the Eeforma- tion year (6th December), Mary's husband, Francis II. of France, died at Orleans, and Mary very early and properly made up her mind to quit the fair land of France, much as she loved its people and ways, and betake herself to that smaller and ruder land where she was queen in her own right. Accordingly she arrived at Leith 19th August 1561, only in her nineteenth year. Her reception was joyous and sincere. But matters soon changed, more through the fault of her nobles than of herself. The queen's personal talent for gov- ernment was very great — as eminent, perhaps, as her beauty and accomplishments ; but the divergence between queen and nobles as to creed, and the intrigues of the nobles among themselves and with Queen Elizabeth of England, rendered it impossible for Mary Stuart to follow any quiet and consistent policy. In fact, she never had a fair chance as a queen. After a great deal of scheming and counter-scheming as to a proper match for the queen, at last, on 29th July 1565, she was married to Lord Darnley, one of her own subjects, but partly of royal blood — the queen being now twenty-three, and her husband nineteen. This was the first great mistake made by Mary, who was one of the cleverest women of the age, independent of her rank, while Darnley was an incorri- gible fool of a boy, silly and jealous, and made worse by his royal alliance. The crisis both of folly and crime came when Mary's Italian secretary, David Eizzio, was foully murdered, clinging for refuge to the queen's dress on 6tli March 1566 — not a year after the marriage. In this assassination Darnley was a leading spirit, his dagger being left in the poor secre- tary's body. Blood leads to blood, and the next victim was Darnley himself, whose death was compassed by a " band " of nobles who despised him for his silliness, and hated him 166 POLITICAL CHANGES. for his rank. He was got rid of at Kirk-of-Field, near Edin- burgh, 10th February 1567, only a year and a half after his marriage. For this conspiracy, murder, and treason, the Earl of Bothwell was brought to trial within a month, but on 12th April acquitted. To this unprincipled earl the queen was actually married on the 15th May 1567 — z.e., only three months and five days after Darnley's tragic death. One party says the queen was in collusion with Bothwell when she was carried ofif, and therefore grossly guilty. The other party says her seizure by Bothwell was pure violence and treason, and the queen an unwilling victim. Whichever it was, the wretched union lasted only one month exactly, for on the 15th June the queen parted from Bothwell, and sur- rendered to the confederate lords at the head of their troops on Carberry Hill. By the confederate lords she w^as immedi- ately sent prisoner to Lochleven, where she was forced to sign papers of resignation — her half-brother (illegitimate) Murray being appointed regent 12th August 1567, and her son James, a child of one year old, being crowned king at Stirling. On the 2d of May 1568, Mary escaped from Lochleven, and her party among the nobles fought and lost all at Lang- side near Glasgow. The queen took refuge in England, put herself in the power of Elizabeth, and was never again free — her execution taking place in 1587. The regency of Murray, which began 12th August 1567, lasted only till 1570, when, on 23d January, he was assassi- nated at Linlithgow by Hamilton of Bothwellhaugh. It was the Regent Murray who gave the first sanction of the Crown to the Reformation, and a short period of rest to the struggling Church — a double boon, appreciated then and ever since in the title of "The Good Regent." In July 1570 the Earl of Murray was succeeded in the regency by the Earl of Lennox (who belonged to the king's party) ; but Lennox was shot in the High Street of Stirling the very next year, when the regency passed to the Earl of Mar, who died the next year again, 1572, and was succeeded by the Earl of Morton, who REGENCY OF MURRAY. 167 continued from 1572 to 1578, when he resigned. Meanwhile the castle of Edinburgh was held in the interest of the captive queen, but in 1573 was taken, and the governor, Sir William Kirkaldy of Grange (one of Cardinal Beaton's murderers), was hanged. Before this, on 24th ^N'oveniber 1572, Knox had died. Thus, within a period of ten years or little more after the Reformation, the principal actors were off the stage, and there had taken place a series of events of blood and treason, and lust and revenge, that have made this decennium as fertile of tragedy and controversy and mystery as the decennium of the siege of Troy. James Stewart, variously known as the Prior of St Andrews, the Lord James, Earl Murray, or the Good Hegent, was a natural son of James V., and half-brother to Queen Mary. In early years he was trained by Buchanan. In 1555 he attended the preaching of Knox at Calder, in the house of Sir James Sandilands, in company with Lord Lorn, He was one of six commissioners to France at Mary's marriage to the Dauphin 28th April 1558, when three of his com- panions died suddenly at Dieppe on their way home, supposed by poison ; the Lord James had ever after a very weak stomach. In 1556 he and Argyll wrote to Geneva for Knox to return. In 1559, when Mary of Guise broke faith with the Lords of the Congregation at Perth, he joined them. They went to Stirling, Linlithgow, and Edinburgh, then back to Stirling and to Dysart, meeting the 4000 French troops with only 600. After the death of the queen-regent, and of the Dauphin, he went to France to his widowed sister, but he was coldly received by her friends, and in danger of his life. Re- turning in May 1561, he was nominated regent till the queen's return m August. Thereon he was sent to the south of Scotland to suppress mosstroopers, against whom he was singularly successful, getting twenty-eight hanged, and others to give hostages. Made Earl of Mar, and in February 1562 Earl of Murray. He married a daughter of the Earl Marischal. Two futile plots were made against his life, by Earl Bothwell, to have been executed at Falkland ; and by one of the Gordons, to have been executed at Dumbarton. The Guises and the Pope wrote to the queen to remoi'e Murray. In the north he went out against Huntly, who had a force of 800, defeated them, and captured the chief and his son. Another plot to be executed by Earl Bothwell at Perth he was forewarned of. After opposing the queen's marriage with Damley he retired to England till it was over. He returned, but kept aloof from the Rizzio and Damley tragedies, and got the queen's consent to withdraw to France, which he left on hearing of the queen's imprisonment in Lochleven. In 1567 he was 168 REGENT MURRAY. made regent with joint consent of queen and nobles. Summoned a Convention of Estates at Glasgow for redress of local grievances. When there he heard of the queen's escape, flight to Hamilton, and march towards Dumbarton with army of 6500, and at once went out and fought them at Langside 13th May 1568. Thereafter he sum- moned a Parliament to meet at Edinburgh, which both the queen's party and Queen Elizabeth tried to hinder. They met and sent commissioners to England to vindicate themselves. The regent him- self went to York in October 1568, then to London, and returned with great honour 2d February 1569. All this while many salutary laws favourable to liberty and Protestantism were being passed. To him the nation was indebted in these years for the first complete legal sanction to the Acts of the Estates on 24th August 1560. At last James Hamilton of Bothwellhaugh, nephew of the Primate, after failing at Glasgow and Stirling, succeeded at Linlithgow in assassinating the Regent, 23d January 1570. Froude says of him, " In all Europe there was not a man more profoundly true to the principles of the Reforma- tion, or more consistently, in the best sense of the word, a servant of God. " Equal to Knox in honesty and patriotism, he excelled him in wisdom and caution, being a chief instrument first in forwarding and then in consolidating the Reformation of 1560. 169 CHAPTEK IV. FROM THE COXCORDAT OF LEITH, 1572, TO THE TRIUMPH OF PRESBYTERY, 1592-1596. On 1st February 1572, when Earl Morton was regent, took place the Concordat of Leith, followed by a General Assembly, wherein the whole complexion of Church government was chanojed. Provisions of the Concordat. — The Concordat at Leith, where the king's party was encamped, took place during a period of civil war and great disorder. The meeting of clergy was called a Convention only, and not a General Assembly. Only the superintendents and a few ministers were invited by the regent to consult on the best methods of allaying the dis- sensions between the Court and the Church. This Conven- tion illegally assumed to itself the functions of the Assembly that had no hand in its appointment. Besides this, the Con- vention reduced itself to a committee of six — viz., John Erskine, John Winram, Andrew Hay, David Lindsay, Eobert Pont, and John Craig. The other six of the Privy Council were Earl Morton, Lord Ruthven, Eobert, Abbot of Dunferm- line, Sir John Bellenden, Mr James M'Gill, and Colin Camp- bell of Glenorchy. These twelve entered into an arrangement as to Church dignities "that the names and titles of arch- bishops and bishops are not to be altered or innovate, nor yet the bounds of the dioceses confoimded ; but to stand and con- tinue in time coming as they did before the reformation of 170 CONCORDAT AT LEITH. religion — at least to the king's majesty's majority, or consent of Parliament." It was provided further, "that there be a certain Assembly or chapter of learned ministers annexed to every metropolitan or cathedral seat." It was provided also that archbishops and bishops should have no further jurisdic- tion in spiritual matters than the superintendents had exer- cised "until the same be agreed upon;" also, "that all arch- bishops and bishops be subject to the Kirk and General Assembly thereof, in spiritualibus, as they are to the king in temporalibus" The object aimed at in these arrangements was not so much the setting up of Episcopacy for its own sake, as rather to be used as a means whereby needy and greedy noblemen might get at the wealth of the old Church. An Act of Privy Coun- cil, February 15, 1562, assigned one-third of the old revenues to the clergy of the Eeformed Church, and gave the other two-thirds in liferent to the old beneficiaries — i.e., archbishops and bishops, abbots and priors. As the law stood, only eccle- siastical j)ersons could draw the revenues arising from these two-thirds, and as they were now held only in liferent, the question required to be faced and settled as to their destination on the gradual extinction of the liferenters. The Eeformed clergy claimed them by inheritance as Church patrimony. The nobility considered the money would be useful to them- selves if they could outwit or force the Church. The Concor- dat was the result, and the proposed bishops were mere cats'- paws of the barons. The scheme was penetrated and opposed by Knox a few weeks later, in a General Assembly at St Andrews. Reluctantly confirmed by Assembly at Perth. — 'These ar- rangements came up for final consideration at a General Assem- bly held in Perth in August 1572, when they were agreed to hesitatingly and temporarily — especially stipulating that the names archbishop, dean, archdean, chancellor, chapter, "slanderous and offensive to the ears of many," should be changed into others, and that the whole be only "interim "tulchan" bishops. 171 until further and more perfect order be obtained at the hands of the king's majesty's regent and nobility." Knox was unable to attend the Perth Assembly, but sent a letter, wherein he took a solemn farewell of them all, and of all public affairs. In a message accompanying the letter — among other things — he advised them not directly to oppose the articles of the Convention, but to stipulate that the churchmen who drew the two-thirds should account for them to the General Assembly. This coiu'se would have exposed unfaithful men to prosecution for simony, and would have defeated the development of Church robbery tlirough bishops of straw. The new Bishops called " Tulchans." — The new bishops under the Concordat of Leith and the Perth Assembly were bishops chiefly in name, as the revenues of the sees went to enrich certain lay lords. James Melville (Diary, 31) says — " Every lord got a bishoprick, and sought and presented to the kirk such a man as would be content with least, and get them most, of tacks, feus, and pensions." It was a good stroke of popular wit and ridicule whereby these make-believe bishops were called " Tulchans," the Gaelic name for calf -skins filled with straw, that used to be set before cows to induce them to yield their milk more easily. With allusion to the character- istic features of the Tulchans, Patrick Adamson, in a sermon at St Andrews, made a threefold classification of bishops : the first, my lord bishop in the Eoman Church ; the second, my lord's bishop, where my lord held the benefice and kept a bishop to do the work, so as to secure the revenue ; the third, the Lord's bishop, or true minister of the Gospel. The Concordat an Intrigue and Surprise. — This Concordat was an intrigue managed by Morton and the intended arch- bishop John Douglas, Provost of ]N'ew College, St Andrews, whom Knox refused to inaugurate as bishop, and pronounced an anathema against the giver and receiver of the bishopric. Having no proper root in Church or country, its overtlirow was only a matter of time, till men recovered from the surprise, and 172 STKUGGLE AGAINST THE CONCORDAT. were able honestly to organise themselves to give fresh effect to their real opinions. The struggle to secure Presbytery went on from the date of the Concordat, increasing year by year till 1580, when the Assembly went completely against the bishops. The next great date is 1592, when the Church was triumphant with the king's concurrence — a state of matters which lasted till 1596. At that date began a new departure in the Episco- pal direction. This time, just as earlier in 1572, and later on each like occasion, it was an external force of royalty or Court striving to lead the Church and nation where it had no wish to go. Andrew Melville leads the Struggle against it. — As Knox was the leading Churchman in the early Reformation period (1560-1572), when the First Book of Discipline represented the Church's views, so Andrew Melville was the leading Churchman in this later period, when the Church's views were represented by the Second Book of Discipline. Melville was one of those men of whom any Church might have been proud — one of the most accomplished scholars of that energetic age, when everywhere, almost, the men of the highest learning were arrayed on the side of the new doctrine. Andrew Melville, born 1545 at Baldovy, near Montrose; edu- cated there and at St Andrews, where he stayed from age of fourteen to nineteen ; then went to Paris for two years, and at twenty-one be- came regent in the College of S. Marceon, Poitiers. Thereafter at Geneva, in 1568, through Beza's influence, Professor of Humanity. Came to Scotland again in 1574, and was made Principal of Glasgow College; in 1580 Principal of S. Mary's in St Andrews. In 1582 gave offence to the Court by his sermon at opening of the General Assembly. In 1584 was accused of treasonable preaching; fled to London. After twenty months, returned to oflice at St Andrews. In 1596 the scene at Cupar of remonstrance with King James as " God's silly vassal." On S. Michael's Day, after service in the Chapel Boyal, he made a Latin epigram on the altar furniture, for which he was tried before the English Council ; sent to the Tower for four years. Re- leased in 1611 to go as professor to Sedan, where he died in exile about 1622. His four famous acts of boldness : with Regent Morton in 1577; with Arran, the king's favourite, in 1582 at Perth; with the king and council in 1584 ; with the king himself in 1596 at Cupar. Committee of Assembly 1575 defines Bishop as in First DEFINITION OF BISHOP. 173 Book of Discipline. — A report made to the Assembly of 1575 by a committee of six members, chosen three from each side, bore that they were unanimously of opinion that the name hishop rightly belonged to every minister who had the charge of a flock, but that out of these some might be chosen to over- see such reasonable districts as might be assigned them beside their own congregations ; to appoint ministers, elders, and deacons in destitute places ; and to administer discipline with the consent of the clergy and people. This is simply an ad- herence to the old idea of superintendent. In 1578 a nearer approach was made to the later Presbyterian system by pro- hibiting territorial names or titles to bishops, and restricting them to their own proper names. In 1578, 12th March, Morton resigned the regency, and the king, at twelve years of age, nominally assumed the govern- ment. Morton soon regained influence, but was Anally got rid of by the king's favourites Lennox and Arran, being executed 2d June 1581. These favourites were the evil genius of James, and counteracted the excellent training given by the Countess of Mar and his classical tutor George Buchanan. The king early manifested an antipathy to the General As- sembly and Presbytery, which never left him. Partly this came from the influence of his favourites, partly from his pros- pect of succession to the English throne — from his innate con- ceit of arbitrary power, and possibly from the over stern dis- cipline of his school days. The curious personality of James runs through the whole Church history of his long reign. Sully called him " the wisest fool in Christendom," alluding to his name of the Scottish Solomon. "He was, indeed," as Macaulay says, " made up of two men ; a witty, well-read scholar, who wrote, disputed, and harangued — and a nervous, drivelling idiot who acted." Buchanan, who knew him best, admitted that in making the king a pedant, it was the best he could make of him. Assembly of 1580 declares Bishop's Office unlawful — In 1580, at Dundee, no remnant was left at all: "The whole 174 BISHOPS OFFICE DECLARED UNLAWFUL. Assembly of the Kirk, in one voice, found and declared the pretended office of a bishop to be unlawful, having neither foundation nor warrant in the Word of God, and ordained all such persons as brooked the said office to demit the same as an office to which they were not called by God, and to cease from preaching the Word and administering the sacraments till they should be admitted anew by the General Assembly, under pain of excommunication." This measure alike of overstrained doctrine and excessive rigour was submitted to by all the bishops except five. Archbishop Boyd of Glasgow made a protestation, which the Assembly accepted. Adamson, who was presented by Morton as Archbishop to St Andrews, was admitted by the same Assembly. 1581. — 28th January is the date of the document, variously called the Second Confession of Faith, the King's Confession, the Negative Confession or First Covenant, chiefly directed against Popery. It was now signed by the king, and was afterwards repeatedly signed during periodic fears or panics of Romish plots. It is printed as the first part of the N'ational Covenant. On the 2d June Earl Morton was beheaded, ostensibly for a share in the murder of Darnley, but really as a victim to the rivalry of Lennox (Esme Stewart d'Aubigne, the king's cousin, who came from France in 1579). Lennox (on the death of Archbishop Boyd) offered the see of Glasgow to Robert Mont- gomery, minister of Stirling, with a simoniacal bargain that the revenue (value £4080) should go to Lennox, all save £1000 Scots to Montgomery. Montgomery was excommuni- cated 9th June 1582, and his name is of frequent occurrence subsequently. After the Assembly of June 1582 a committee went to Perth, headed by Melville, to lay the Church's griefs before the king. Challenged by Arran, Melville said "loe dare" and signed the document, and was followed by the rest of the committee. 1582. — 23d August, the Raid of Ruthven, when the king was made prisoner at Huntingtower by Earl Gowrie, aided by THE " BLACK ACTS. 175 Mar, Glammis, and others, with a view to the checking of Lennox and Arran by possession of the king. The Church was too easily pleased by this turn of affairs. John Durie (lately exiled for his visit to the king at Kinneil and his ser- mon in Edinburgh) returned in popular triumph. But in 1583, 25th August, the king escaped from the confederate lords into the Castle of St Andrews, and the Eaid of Ruthven was declared treason. The barons submitted, and were for- given. Durie was cited — retracts and is dismissed. Melville was cited — defiant and flees. Earl Cowrie was tried on a new charge, and executed 2d May 1584. The Black Acts of 1584.— On 2 2d May Parliament met and passed a series of five Acts which utterly destroyed the old freedom of the Church, replaced Episcopacy and secured it by penal sanctions. 1. The ancient jurisdiction of the three Estates was ratified (one of the three being the BishojJs), and to speak evil of any one of them is treason. 2. The king was supreme in all causes and over all persons, and to decline his judgment is treason. 3. All convocations not specially licensed by the king are unlawful (Church courts are thus made to de- pend on the king's will). 4. The chief jurisdiction of the Church lies with the bishops (who thus take the place of Assemblies and Presbyteries). 5. "Xone shall presume, pri- vately or publicly, in sermons, declamations, or familiar con- ferences, to utter any false, untrue, or slanderous speeches, to the reproach of his majesty or council, or meddle with the afi*airs of his Highness and Estate, under the pains contained in the Acts of Parliament made against the makers and re- porters of lies." Pont, minister of S. Cuthbert's, made public protestation against these tyrannical acts, and fled with Walter Balcan- quhal, another city minister, to Berwick. In August the Estates again met and added an Act that made the five already passed more practical for mischief — that all ministers, readers, and masters of colleges should compear within forty days and subscribe the Acts concerning the king's 176 ARCHBISHOP ADAMSON. jurisdiction over all estates, temporal and spiritual, and promise to submit themselves to the bishops, their ordinaries, under pain of being deprived of their stipends. For a time the Church was forced into submission by these sweeping op- pressions. 1585. — 5th ]^ovember, a revolution came to the relief of the Church, when the banished lords with armed followers entered Stirling Castle and met the king, offering a homage which was really a victory, Arran having fled northward just before their entry. Now by the Synod of Fife, Andrew Melville being present, Archbishop Adamson was excommuni- cated as the author of the Black Acts of last year. He was again excommunicated, but finally absolved in 1590, and died in 1591 in extreme destitution. Compromise in 1586. — This royal violence was soon seen to be dangerous to the throne, and a compromise between the Council and clergy was effected and ratified in the General Assembly of 1586, at which the king was present and voted. It was resolved that by bishops should be meant only such as were described by S. Paul; that such bishops might be appointed by the General Assembly to visit certain bounds assigned to them, but subject to the advice of the Synod ; that in receiv- ing presentations and giving collation to benefices, they must act according to the direction of the presbytery of the bounds, and be answerable for their whole conduct to the General Assemblies. Also agreed to have annual meetings of As- sembly. Archbishop Adamson having made some submis- sion, was absolved from the excommunication. Temporalities of Sees annexed to the Crown, 1587. — In 1587 an Act was passed by the Estates annexing the tempor- alities of all the bishoprics to the Crown, a proceeding that practically uprooted Episcopacy by leaving mere names with- out corresponding revenues ; and the sacrilegious plunder was mostly squandered among needy and greedy courtiers. Pre- vious to this, on 8th February, the unhappy Queen Mary had been executed by the jealous and cruel Elizabeth. Poor King KING JAMES VI. 177 James had not the courage to interfere effectively, and the conduct of many ministers in refusing to pray for the king's mother is a dark blot on our Church. Extravagant Presbsrterian Speech of the King. — In 1590, in the General Assembly, the king made an extravagant speech in praise of the Church, now thoroughly Presbyterian. The speech is more damaging to the king's reputation (considering the general character of his policy during a long reign) than almost anything he ever said or did. "He fell forth praising God that he was born in such a time as the time of the light of the Gospel ; to such a place as to be king in such a Kirk, the sincerest Kirk in the world. The Kirk of Geneva keepeth Pasche and Yule : what have they for them 1 They have no institution. As for our neighbour Kirk in England, it is an evil-said Mass in English, wanting nothing but the liftings. I charge you, my good people^ ministers, doctors, elders, nobles, gentlemen, and barons, to stand to your purity, and to exhort the people to do the same ; and I, forsooth, so long as I brook my life and crown, shall maintain the same against all deadly." A mixture of good-humour and light-headedness marked the king at this period. He had recently returned from his odd marriage adventure, having spent the winter at Kron- berg, near Copenhagen, after being married at Upsal (Chris- tiana), 23d November 1589 (by his chaplain, David Lindsay, minister of Leith), to the Princess Anne of Denmark, and after the Queen had been croAvned in the chapel of Holyrood in May 1590, on a Sunday, by the king's favourite (for the time being), Kobert Bruce, one of the ministers of Edinburgh. Magna Charta of Presbytery, 1592. — The Assembly met 22d May, in Edinburgh, with Eobert Bruce, the king's favour- ite, as moderator. Eour articles were formulated as a petition to the king. Parliament met in June, when the petition of the Church was taken into consideration, and an Act passed ratifying the liberty of the Church, giving a legal jurisdiction to its courts, declaring that the Acts of 1584 were abrogated, M 178 SECOND BOOK OF DISCIPLINE. in so far as tliey impinged on ecclesiastical authority in matters of religion, heresy, excommunication, or collation, and providing that presentations should henceforward be directed, not to the bishops, but to the presbyteries within whose bounds the vacant benefices lay. Thus were legalised the chief parts of the Second Book of Discipline. Some attribute this wonderful amount of conces- sion to the volatile humour of the king, for the present greatly pleased. Others explain it by the public alarm at the presence of Bothwell (the king's mad cousin), and the horror caused by the recent tragedy at Donibristle, — partly because the corpse of Earl Murray was still lying in the church of Leith un- buried, and partly by common rebuke and threatening from the pulpit. This Act was sent by the king as a great gift to the General Assembly of April 1593 ; and this royal sunshine lasted for four years. Of Assembly 1596 Calderwood says: " Here end all the sincere Assemblies of the Church of Scotland, enjoying the liberty of the Gospel under the free government of Christ." Erection of Presbyteries. — Although in later times pres- byteries have come to be regarded as the basis of the system of the Church of Scotland, they had no existence for above twenty years after the Eeformation. The Presbytery of Edin- burgh, which was first erected, began in 1581. Others fol- lowed by degrees, and were agreed to by the king in 1586. In 1592 they were ratified by Parliament. "At the Assembly holden in Aprile 1593, the names of all the Presby tries were given up — viz., Dingwall, Kirkwall, Thurso, Dornoch, Taine, the Channorie of Posse, Invernesse, Forresse, Elgin, Ruthven, Bamff, Deir, Innerourie, Aberdeen, Kincardine, Cowie, Brechin, Arbroath, Meigle, Dundee, Dun- kelden, Perth, Dumblane, St Andrews, Cowper, Dumferlin, Kirkaldie, Stirling, Linlithghow, Edinburgh, Dalkeith, Had- dingtoune, Dumbar, Peebles, Chirnside, Dunce, Jedburgh, Melrosse, Dumfreis, Kirkudbright, Wightoun, Air, Irving, Pasley, Dumbartoune, Glasgow, Hamilton, Lanark. These ERECTION OF PRESBYTERIES. 179 were the townes wheremito the ministers of the kirks nixt adjacent resorted every week for exercise of prophesie, by course and exercising of discipline. The seat of the Presbytrie might not be changed without the determination of the Gen- erall Assembly, as the Act made in October 1581 beareth." — (Scot of Cupar, jSTarration, p. 60.) Thus in 1593 there were only forty- eight presbyteries, as compared with our present number of eighty-four. The more exact subdivision of the Church into presby- teries was the work of Melville and his party. In As- sembly of October 1576, it was enacted "that all ministers within eight miles should resort to the place of exercise each day of exercise." In Assembly of July 1579, it was proposed "that a general order may be taken for erecting presbyteries in places where public exercise was used, till the policy of the Kirk might be established by law ; " to which the Assembly answered, " the exercise may be judged a presbytrie." The name previously in use for those who met in the exercise was "the Eldership," which is used in the plural in Second Book of Discipline, chap, vii., as equiv- alent to presbyteries. The Glasgow Assembly of 1638 fur- nishes a careful list of sixty-seven presbyteries, " the order of the Provinciall Assemblies given in by the most ancient of the ministrie mthin every province, as the ancient plateforme thereof." The Second Book of Discipline : its Contents. — The As- sembly of 1576 appointed six delegates (one of whom was Andrew Melville) to draw it up. It was agreed on in Assembly 1578, inserted in the Registers of 1581, recognised by Parliament in establishing the Church in 1592 and 1690. The copy used by the author of this work is a treatise of twenty octavo pages, divided into thirteen chapters, of which the titles are : "1. Of the Kirk and policie thereof in general, and wherein it is different from the civil policie ; 2. Of the policie of the Kirk, and persons and office-bearers to whom the administration is committed ; 3. How the persons that have 180 ECCLESIASTICAL OFFICES. ecclesiastical functions are to be admitted to their office ; 4. Of the office-bearers in particular, and first of the pastors or ministers ; 5. Of doctors and of their office, and of the schooles ; 6. Of elders and their office ; 7. Of the elder- ships, assemblies, and discipline ; 8. Of the deacons and their office, the last ordinary function in the Kirk ; 9. Of the patri- monie of the Kirk, and distribution thereof; 10. Of the office of a Christian magistrate in the Kirk; 11. Of the present abuses remaining in the Kirk, which we desire to be re- formed; 12. Certain special heads of reformation which we desire ; 1 3. The utilitie that should flow from this reformation to all estates." Arrangement of Ecclesiastical Offices. — Whereas there were five offices under the First Book, now there are only four — superintendent and reader are dropped, and we have minis- ter (or bishop), doctor (or teacher), elder (or presbyter), and deacon. The weak points here are the rash introduction of doctor or teacher, the splitting up of the one office of presbyter into a teaching and a ruling branch, followed by the degrada- tion of the real diaconate. The doctor was a university professor or teacher of the higher order, and the proper dignity and use of schools of learning was a great feature of the Eef ormed Church ; but it was awkward to class them alongside purely ecclesiastical offices.-^ As yet the modern Church courts of Presbyterian ism were not fully distinguished. Nowhere in the Second Book of Discipline is a claim made for Presbytery as a divine institu- tion ; the highest claimed for it is conformity to Scripture, but not that it is the only thing conformable. When minister (or bishop) and elder (or presbyter) are held as two offices, each distinct from that of deacon, this is not ^ Teacher or doctor retains a Hke place in the " Form of Presby- terial Church government and of ordination of ministers agreed upon by the Assembly of Divines at Westminster," and approved by the General Assembly in 1645. It is also vigorously defended, both in theory and practice, as an ecclesiastical office, by so sound an authority as Principal Lee, Lect. XIV. ECCLESIASTICAL OFFICES. 181 inconsistent with the view accepted by the best modern critics, that originally bishop and presbyter were convertible terms ; and the duahty was adopted as a matter of practical conveni- ence to distinguish those bishops or presbyters who both teach and rule, from other bishops or f)resbyters who rule only, ac- cording to what is said in 1 Timothy v. 17 — "Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine." This solitary text, however, even though it were correctly interpreted (which it is not), is far too narrow a basis for the superstruc- ture of our kirk-sessions, A vast improvement would have been to have confined the synonymous words bishop, presbyter, and elder, to the minister, and to have named our present lay or ruling elder by the name of deacon — thus more clearly bringing out the twofold ofiice in the Christian Church. Deacons. — Sorrowful has been the lot of deacons in Scotland. The poor men are members of no church court. Their call and elec- tion have no clear rules in our Books of Discipline, Their office is degraded to mere finance, "to receave and distribut the haill ecclesi- astical guids, " Once they collected stipend, but now the minister does it. In 1886 they existed in only 78 out of LS20 parishes. In short, as concerns the Church of Scotland, their present condition and past history is a sham that ought to be swept away. Great would be our gain in point of clearness were we to revert to Scriptural treatment of the office, on the basis of Acts vi. 1-8, Phil, i. 1, 1 Tim. iii. 8-13. This would imply discontinuance of the name of "elder," which is a misnomer for members of kirk-sessions, and the substitution of deacons, which is beyond all question the proper name to mark their most useful and honourable functions. 182 CHAPTEE Y. THE GREAT STRUGGLE OF PRESBYTERY SUCCESSFUL AT GLASGOW IN 1638, AND FINALLY AT THE REVOLUTION OF 1688. When we start again from the date of 1596, we enter on a long period of struggle, divided into two parts. The first is from 1596 to 1638, at which point Presbytery was triumphant in the iSTational Covenant and in the General Assembly at Glasgow. The second is from 1638, through the darkest period of both our ecclesiastical and civil history under Crom- well and Charles II., to the Eevolution of 1688. Events from 1596 to 1606. — The question of the recall of the exiled earls (Huntly and Errol were already back in disguise) made a permanent and bitter breach between the king and his favourite Bruce. The same topic was the occasion of the scene between Melville and the king at Cupar. On 19th Oc- tober the Countess of Huntly petitioned the Synod of Moray to receive her husband's penitence. The king and Court allowed the rebel lords to remain till May 1597, in hope of re- concilement to the Church. Meanwhile, on 20th October the Commissioners of Assembly, and certain deputies from synods, appointed a Fast and a Council of the Church, both of which, with a sermon by Black of St Andrews, increased the excite- ment. The Secret Council retaliated by ordering the members of the Council of the Church to quit Edinburgh within twenty- four hours, and Black to enter himself in ward beyond the Forth. 17th December, a riot in Edinburgh arose from the collision ' BASILIKON DOHON.' 183 between the jurisdictions of Church and State, when the kmg and Court left for Linlithgow, and threatened to remove the law courts there also. 1597. — On 1st January the king returned to Edinburgh in triumph. He worked out his new feelings in an Assembly in March at Perth, and another in May at Dundee, taking up the plausible cry of a minister for every kirk and a stipend for every minister, but aiming really at getting a standing commis- sion of ministers appointed to vote in Parliament as bishops. On 26th June the full restoration of the Popish earls took place in Aberdeen, where they received the Communion as Presbyterians in S. Nicholas's Church. In December a Par- liament in Edinburgh received commissioners of the Assembly asking a vote in Parliament for a limited number of minis- ters. On the part of the Church (by management of a meet- ing in the north and the king's presence), in March 1598 an Assembly at Dundee agreed to this by a majority of ten. Next year certain propositions drawn from the king's book, ' Basilikon Doron ' (surreptitiously procured), were laid before the Synod of Eife by Dykes of Anstruther, and condemned, which ended in the king being forced to publish the book. 1600. — 18th oNfarch, an Assembly at Montrose agreed to regulations as to election and maintenance of those to vote in Parliament, the chief bemg that, on a vacancy, the king select one from a list of six names given by the Church. Many caveats were appended to the consent of the Assembly. On 5th August occurred the Gowrie plot, in which young Earl Gowrie and his brother, Alexander Euthven, were slain, and the king got free. Ministers in Edinburgh refused to believe the story, and five of them were banished for their disre- spectful incredulity, but soon restored. 1603. — 24th March died Queen Elizabeth, to whom James succeeded at once, and quietly. On 3d April he attend- ed S. Giles's, and at the close of service made a farewell speech. (Thirteen years passed before he returned.) He 184 MINISTERS IMPRISONED. held a conference at Hampton Court on 14tli January, where nine bishops, seven deans, and one archdeacon represented Epis- copacy, and four ministers were for the Puritans. In Sep- tember 1606 eight Scotch ministers, inchiding Andrew and James Mehdlle, were sent for to London, similarly to be reasoned with. Day by day they were plied with controversial sermons in vain. At last, for a Latin epigram on the Chapel Royal altar furniture, Andrew Melville was convicted of scan- clalum magnatum, and sent to the Tower. James Melville was exiled to Newcastle and Berwick. The other six were put under restrictions in Scotland. 1605. — 2d July was held an Assembly at Aberdeen, which gave much future trouble. Straiton, Laird of Laurieston, was present as commissioner with a letter from the Secret Coun- cil. Twenty-one ministers met, with Forbes of Alford as moderator. He and Welsh of Ayr were imprisoned. On 24th July called before the Council in Edinburgh, declined submission, and were warded in Blackness. 2d August, Ro- bert Durie (Anstruther), Andrew Duncan (Crail), Alexander Strachan (Creich), and John Sharp (Kilmany), appeared before the Council, and were warded in Blackness. 3d October — other fourteen cited, of whom seven were warded. These six were tried by assize on January 10, 1606, at Linlithgow, for treasonable declinature of the king's authority. The jury was tampered with, and gave a conviction. The six were sent back to Blackness to await the king's pleasure. Constant Moderators, 1606. — Parliament in July at Perth confirmed the king's prerogative, and restored the temporal estate of bishops without reference to caveats — against which a protestation was signed by forty-three ministers. On 10th December an assembly or convention met at Linlithgow, con- sisting of 136 ministers, thirty-three nobles and elders, and agreed to an overture by the king, that bishops should preside in meetings within their bounds where resident, and elsewhere that the oldest, gravest, and most experienced minister should act as fixed and constant moderator. It was afterwards ob- KETURN OF JAMES I. 185 jected that this was not a General Assembly, and that the minute was altered at Court to inchide synods as well as pres- byteries. Synods of Fife, Lothian, and Merse refused con- stant moderators. The chief recusants were warded or banished, although eight of the ablest ministers Avere already exiled in England, and fourteen in France and the Highlands. In 1608 the three Popish earls, Huntly, Errol, and Angus, were again in prison, their excommunication renewed, and other measures taken against Romanism. Bishops consecrated in 1610. — Two Courts of High Com- mission (specially for Church cases) were now set up, one in each archbishopric (the two were made one in 1615). On 21st October three bishops were consecrated in London for Scot- land — viz., Spottiswood (Glasgow), Lamb (Brechin), Hamilton (Galloway). Arrived in Scotland, these consecrated Glad- stanes (St Andrews), Blackburn (Aberdeen), Douglas (Moray), Graham (Dunblane), David Lindsay (Ross), Forbes (Caith- ness), Law (Orkney), Alexander Lindsay (Dunkeld), Campbell (Argyle), Knox (Isles). 1617. — After thirteen years' absence, the king arrived in Edinburgh on 16th May. Parliament met 28th June, when the king submitted to the Lords of the Articles a proposal equivalent to the abolition of Assemblies — " That whatsoever his majesty should determine touching the external govern- ment of the Church, with the advice of the archbishops, bishops, and a competent number of the clergy, should have the strength of a law." For making protestation against this, Hewat of Edinburgh, Simson of Dalkeith, and David Calder- wood of Crailing, were deprived of office and imprisoned, Calderwood being also banished. An Assembly at St Andrews, 25th !N"ovember, proved even yet unmanageable in regard of some plans submitted by the king, which they refuse to deal with till a fuller Assembly is met. The Five Articles of Perth, 1618.— Assembly met 25th August — Lords Binning, Scone, and Carnegy, the king's commissioners. Archbishop Spotswood took the chair as of 186 FIVE ARTICLES OF PERTH. right. The king's letter was twice read. Open discussion was not alloAved, and the Five Articles were voted in slump. Before voting, threat was made to report every recusant's name to the king. Eighty-six voted for the Articles, forty- nine against, three declined to vote. William Scot of Cupar and John Carmichael of Kilconquhar led the opposition. The articles were in substance as follows : 1. Enjoining kneeling at Communion ; 2. Permitting Communion in private houses in case of sickness ; 3. Permitting private baptism on neces- sary cause ; 4. Enjoining the confirmation by the bishop of children eight years old ; 5. Orders for observing as holy-days Christmas-day, Good Friday, Easter-day, Ascension, and Whit- sunday, with abstinence from business and attendance on worship. Afterwards ministers refused to read the order about them from the pulpit, people avoided the churches where they were observed, and the terrors of the High Com- mission were used to enforce obedience. In 1621 the Five Articles were ratified in Parliament, but even there with a great struggle — seventy-seven voting for, fifty against, the majority being got only by the votes of the bishops and higher nobility. The king died 27th May 1625, in the fifty-ninth year of his age. Skinner of Longside, as an Episcopal historian, says of James : "To every sincere lover of ecclesiastical order and purity his memory will be precious. And no person who reads his history without prejudice can well deny him the character which has been often given him, of James the Peaceful and the Just J'' Principal Cunningham says : " He abandoned Presbytery to overturn its government and persecute its ministers. His foolish ideas of the divine right of kings and of the extent of his prerogative, laid the foundation of those disasters Avhich brought his son to the scaffold and drove his race from the throne. His youth was more virtuous than his old age, and profligacy in the old is peculiarly repulsive. He grew fond of eating, drinking, and indolence ; and licentious favourites ruled all. He was clever and learned for a king ; sometimes he was witty ; but he had DAVID CALDERWOOD. ' 187 little vigour or comprehensiveness of mind, and no true dignity of character." David Calderwood, the historian, belongs to this period of scheming and defection. He was born in 1575, and since 1604 minister of Crailing in Roxburghshire. In 1617 he was one of several ministers who sent in a protest to the Scots Parliament against a Bill then before them for granting certain powers to an ecclesiastical Council under the King, which would virtually supersede all General Assemblies. He was summoned before the High Commission at St Andrews, committed to prison for contumacy, and then banished. From 1617 to 1625 he lived in Holland, busy in study, teaching, and preaching. On his return he spent several years in collecting ma- terials for his History, in 1638 became minister of Pencaitland, and died at Jedburgh in 1650. One of the most learned of Scottish books on the subject of Episcopacy and Presbytery, under the name of Altare Dcunasceniun, is by Calderwood, published in Holland in 1623. But his fame chiefly rests on his ' History of the Church,' which lay in MS. until printed for the Wodrow Society in eight vols. , 1842-45. In company with James Melville he is one of the best authorities for the real facts of these years of royal arbitrariness and oppression. Accession of Charles I., 1625. — The death of James in 1625, and the accession of his son Charles I., brought no relief to Scotland. The chief difference lay in Charles being more English and less Scottish than his father, and accordingly, through ignorance of the national taste and temper, more apt to form unworkable plans, and persist in them. The first collision with his Scottish subjects arose from his project of resuming the grants of tithes and benefices waste- fully made by his father to Court favourites. This came up in October 1625, at a Convention of Estates, and greatly stirred a large party of the nobles, so that the Earl of Nithsdale (the king's commissioner) was very near being stabbed at the table. Ultimately the project was carried through, not so as to recover the Church wealth, but only to revalue it. Yet much mistrust of the king remained. In 1633 parts of the coronation ceremonial, where Archbishop Laud was master over Scottish bishops, gave new offence. Besides this, the Acts of 1606 as to the royal prerogative, and of 1609 as to the apparel of churchmen, were both revived by coercing 188 CHARLES I. Parliament, the king marking on a list all who voted against his wishes. Even with such barefaced intimidation it was said on the spot that the voting was the other way, and that the clerk had exchanged the figures. Lord Balmerino was tried in 1634 for " leasing-making," founded on a stolen or stray copy of a petition to the king stating these grievances. Though condemned to death, a pardon was extorted in No- vember 1635 — such was the heat in the country against the king's folly and tyranny, all over a matter of Church tailoring. Laud's Liturgy rejected, 1637. — The greatest heat of all arose from an attempt to force a new Service-book and Canons on the Church. The proposal came out in 1636, and was to have been ripe by Easter 1637, but the books were not printed in time. Among other things a font was appointed to be placed in the entrance of the church ; the cross was enjoined in baptism ; the water to be changed and consecrated in the font twice a-month ; an altar was appointed for the chancel ; the Communion-table decorated was placed in the east ; the elements were to be consecrated by a prayer ex- pressive of the real presence ; the host was to be elevated as an oblation ; the confessions of the penitent were to be con- cealed by the presbyter. On the 23d July the new book was to be introduced in St Giles's, according to intimation made the Sunday before. But Mrs Janet Geddes, the herb-stall woman, proved too much for dean, bishop, primate, and king. " Villain ! daurst thou say the Mass at my lug 1 " It is amusing to note how diverse are the estimates of Jenny and her stool. "An ignorant and fanatical woman, whose name has come down to us associated with no other act than that of offering violence to a minister of the Gospel, when engaged in the per- formance of public worship." — Bishop C. Wordsworth, in " Charge " of September 1886. " A brave Scotch woman, who struck the first blow in the great struggle for freedom of conscience, which, after a conflict JANET GEDDES. 189 of half a century, ended in the establishment of civil and re- ligious liberty." — Lord President Inglis on the Memorial Brass in St Giles's, April 1886. The form of the check by stool-throwing in church was violent and irreverent ; but it indicated how deep and general was the disapproval of the king's ecclesiastical tyranny, that what began so vulgarly went on till it ended not only in a change of Church but a change of dynasty. A prosecution for disobedience as to the Liturgy was started a^^ainst Henderson of Leuchars and three ministers in the Presbyteries of Irvine, Ayr, and Glasgow. But bills of suspension were presented to the Privy Council, on the ground that the recent innovations were illegal. The Council found, that while purchase of the book was imperative, its ohs&i'vance was not enjoined. This slip caused delay, during which the whole country was roused, and the Privy Council, panic- struck, fled first to Linlithgow, then to Dundee. Many law- less acts were committed by the mob. Meanwhile the Four Tables (nobility, gentry, clergy, and burghers) were formed, wherein all classes combined to vindicate their religious lib- erties. The chief work of this Convention of the Tables was the iS^ational Covenant, composed by Henderson and Johnston of Warriston, revised by Balmerino, Eothes, and Loudon. National Covenant and Glasgow Assembly, 1638. — On 28th February 1638 began the signing of the National Cove- nant in Greyfriars' Church, Edinburgh. The first signature was that of the old Earl of Sutherland ; the whole congrega- tion followed; then in the churchyard, on a flat stone, the signing went on for days. The enthusiasm for signing spread over the country. The outbreak in St Giles's and the signing of the Covenant prepared the way for the great General Assembly held in GlasgoAv Cathedral 21st jSTovember 1638. J^o Assembly had met for thirty years or more (those of 1606, 1608, 1610, 1616, 1618 not being owned as free). This genume and representa- tive Assembly consisted of 140 ministers, 17 nobles, 9 knights, 190 GLASGOW ASSEMBLY, 1638. 25 landed proprietors, and 47 burgesses. The Marquis of Hamil- ton was Lord High Commissioner, and Alexander Henderson, minister of Leuchars, Moderator. The Assembly resolved to put the bishops on their trial. When the Commissioner failed to prevent this, he dissolved the Assembly in the king's name and withdrew. Undaunted, the members continued their business. The Five Articles of Perth, the Book of Canons, and the Service-book were abjured and condemned. All the bishops were deposed, and eight of them excommuni- cated for special offences. The sittings ended 20th December — the last words of the Moderator's address being, " We have now cast down the walls of Jericho ; let him that rebuildeth them beware of the curse of Hiel the Eeth elite." Such was the work familiarly known in Scotland as the Second Eeformation. " If there be some things to condemn in the Assembly of 1638, there is also much to admire. Its courage was wonder- ful ; the revolution it effected was complete. Its proceedings were undoubtedly violent ; but so are all revolutions. A storm was required to purify the atmosphere. The labour of thirty years was to be undone almost in a day. It is certain in repudiating prelates and prelacy it only fulfilled the wish of the people ; for thirty long years had not weaned them from their first love to Presbytery, nor reconciled them to Episco- pacy. It has sometimes been objected to it, that it went beyond its own province, set Acts of Parliament at defiance, and abolished a hierarchy which was established by law. This is quite true ; but after all, it is only such a legal objec- tion as a special pleader might take. The Assembly of 1638 embraced the Parliament ; it was the convened representatives of all the Estates ; its voice was the voice of the people. If the nation wished the change, it did not greatly matter whether it was effected by its representatives met in Parliament or met in Assembly. Great movements seldom square themselves with law. It is worthy of remark, however, that the first Eeformation in the Scotch Church was effected by the Parlia- JOHX SPOTTISWOOD. 191 ment, the second by the General Assembly. Fault was found with both." — Principal Cunningliam, History, ii. 107. JoHX Spottiswood, Archbishop of St Andrews and Chancellor of Scotland, born in 1565, was the son of John Spottiswood, supei'in- tendent of Lothian, and one of the six authors of the First Book of Discipline. He studied at Glasgow partly under the two Melvilles, and graduated at sixteen. After assisting his father in Calder in Mid- Lothian, he was ordained, before 1586, to a parish in the Merse, being in that year a member of the General Assembly. In 1590 he removed to his father's parish of Calder. In 1598 he married a daughter of David Lindsay, minister of Leith. His Court tendency appears in 1600 by his support of ministers voting in Parliament. He Mas in France in 1601 as chaplain to the Duke of Lennox, and being now much at Court, was nominated Archbishop of Glasgow by King James in 1603. Two years later he was made primate, and conse- crated at London in 1610. He was in close correspondence with the king in 1605-6, when the six ministers were tried and condemned. In 1633 he set the crown on Charles I.'s head. Same year, 29tli Sep- tember, on his petition, the bishopric of Edinburgh was erected out of the part of the diocese of St Andrews " besouth the river Forth." He had a chief hand in the prosecution of Lord Balmerino in 1634. Appointed Chancellor in 1635. In November 1637 (after the riot in St Giles's), he retired for a time to St Andrews, and in 1638 to Eng- land. In Edinburgh, on March 1, 1638, he said, "Xow all that we have been doing these thirty years past is thrown down at once." The king forced him on 9th September to demit the Chancellorship, which he did through the Marquis of Hamilton for £2500 sterling. The king refused to allow him to nominate his successor. Excom- municated 13th December by the Glasgow Assembly. After nine days' illness in London, he died December 27, 1639, aged seventy- four, and was buried honourably at Westminster. His ' Ecclesiastical History of Scotland, from a.d. 203 to the death of King James VI.,' was written by command of the king. First edition in 1655. He and Bishop Maxwell of Ross were Charles's chief agents in Scotland connected with the unhappy Canons and .Service - book. In this the older bishops seem to have been driven on by the younger, backed by Archbishop Laud. Spottiswood was a man of good literature, life, and manners, diligent in business aflfairs, but subservient to royalty for his own ambition, and somewhat blind to the true feelings of his countrymen. Gordon, ' Scotichronicon,' i. pp. 360-616, prints Wod- row's Collections on Life of Spottiswood. The attitude of the Glasgow Assembly so closely portended civil war, that Alexander Leslie (afterwards Earl of Leven), who had been Field-Marshal with Gustavus Adolphus, wrought with Lord Eothes to prepare a Covenanting army. By the 192 COVENANTING ARMY RAISED. end of May 1639 this army (with Baillie of Kilwinning as chaplain) was planted on Dunse Law, the king and his army being just across the Tweed. A pacification, however, took place at Berwick, on the basis of a free Assembly at Edinburgh and a Parliament to follow, each side to abandon their arma- ments. According to agreement the Assembly met, and on 17tli August enacted " that the Service-book, Books of Canons and Ordination, and the High Commission, be still rejected ; that the Articles of Perth be no more practised; that Episcopal government, and the civil powers and places of Kirkmen, be holden still as unlawful in this Kirk ; that the pretended Assemblies at Linlithgow in 1606 and 1608, at Glasgow in 1610, at Aberdeen in 1616, at Perth 1618, be hereafter accounted as null and of none effect ; and that for preservation of religion and preventing all such evils in time coming. Gen- eral Assemblies, rightly constitute, as the proper and compe- tent judge of all matters ecclesiastical, hereafter be kept yearly and oftener pro re nata, as occasion and necessity shall require ; the necessity of these occasional Assemblies being first remon- strate to his Majesty by humble supplication ; as also that kirk-sessions, presbyteries, and synodical assemblies be con- stitute and observed according to the order of the Kirk." At this stage the Covenant began to be made (instead of a voluntary bond for self-defence) an instrument of oppression and intolerance. The Assembly rose on 30th August, and on the same day Parliament sat, was prorogued 24th October, ditto on 14th November, to 2d June 1640. This delay was injurious to the king's interests. When on 2d June Parliament met, without the king's commissioner, it passed important Acts, and named a committee to transact business. On 21st August the Scots army crossed the Tweed, and on the 30th entered !N"ewcastle. Thus pressed from Scotland (not to speak of other pressure from England), the king agreed to hold a Parlia- ment at Westminster 3d IS^ovember (the Long Parliament). On August 17, 1641, a Parliament met at Edinburgh, at ORIGIN OF PRESENT STANDARDS. 193 which Charles was present, where were confirmed the Acts of Parliament of June 1640, overthrowing Episcopacy, establish- ing Presbytery, and also approving the desire of the Scots for uniformity of religion and Church government with England. Meantime the king's difficulties in England increased, so that on August 22, 1642, the royal standard was set up at ISTotting- ham in civil war. An Assembly at St Andrews in July of the same year continued the diseased craving for uniformity. Solemn League and Covenant, 1643. — At the Assembly on 2d August this ^vas agreed to, after a speech by Henderson. On 2 2d September it was subscribed in London by the mem- bers of both Houses of Parliament, the Assembly of Divines, and the Scots Commissioners. Then it was circulated over the English counties, as well as over all synods and presbyteries in Scotland. The Solemn League and Covenant was every way inferior to the National Covenant, being more narrow and less spon- taneous, especially objectionable in being forced in England in order to spread Presbyterianism there, where it was never generally or even widely desired.-^ Origin of the present Standards of the Church of Scot- land. — This same period is remarkable as giving to Scotland those books that have ever since served as our standards of doctrine and government — the Confession of Faith, the Larger and Shorter Catechisms, and the Directory of Public Worship. By far the most influential of these has been the most unpre- tending — the Shorter Catechism — which substantially in its doctrinal part follows the school of St Augustin.^ The Westminster Assembly. — The Westminster Assembly, whose name is so familiar in Scottish Church history, was con- 1 The full text of both Covenants is usually printed in the same volume with the Confession, Catechisms, and Directory. ^ To the same influence we also owe our present Metrical Psalter, by Francis Rous, a member of the Long Parliament, and lay member of the Westminster Assembly. The Psalter was authorised for Scotland by the General Assembly and Commission of Estates in 1650. 194 WESTMINSTER ASSEMBLY. stituted by an ordinance of the Lords and Commons of Eng- land on 12tli June 1643, "that such a government should be settled in the Church as may be most agreeable to God's Holy Word, and most apt to procure and preserve the peace of the Church at home, and nearer agreement with the Church of Scotland and other Eeformed Churches abroad." The Assem- bly consisted of 10 peers, 20 members of the Commons — as lay assessors — and 121 clergymen, with Dr Twiss as prolocutor or president ; and its meetings were held in the Jerusalem Chamber at Westminster, and conducted on the model of Par- liament itself. Commissioners from Scotland were invited to attend the discussions. The clerical commissioners were — Baillie, Hen- derson, Eutherford, Gillespie. Robert Douglas was also named, but did not attend. The lay commissioners were — Johnston of Warriston, Lord Cassilis, Lord Maitland (afterwards Duke of Lauderdale). To these were added Argyll, Balmerinoch, and Loudon, with Robert Meldrum and George Winram. The Westminster Confession in its Character and Sources. — "The Westminster Confession has taken a firm hold upon the mind of all Presbyterian Churches, not only in Scotland, but throughout the world. And this arises not from its em- bodiment in statutes of any kind, but from the sources of its own inspiration, and the place which these occupy in the his- tory of religious thought. It is not peculiarly Scotch, nor is it distinctively Presbyterian. There is only a small and com- paratively insignificant portion of it which is marked by the influence of local and temporary circumstances. A learned and able defender of it in recent times has said with truth (Lect. on the Westminster Confession, by Prof. Mitchell, D.D., of St Andrews: Edinburgh, 1876): 'It is lined and scored with the marks of conflict, but the deepest and the broadest lines are those which run through all the Christian ages, and which appear distinctly either in the creeds of the early coun- cils or in the writings of the greatest of the Latin Fathers, or which, if they are not found so prominently there, appear WESTMINSTER CONFESSION. 195 broad and deep in the teaching both of the Greek and of the Latin Church, and of the ablest theologians of the middle ages.' It is to this fundamental coincidence with the main stream of Christian teaching that it owes its strength and the hold it has acquired over so large an extent of Christian ground. A corresponding width of interpretation must be given to it. This may be gathered from its history as well as from its words. It was not drawn upon the model of the old native Scotch Confession, but on the model of the Articles of the Church of England. And the amplification which it makes of these articles is one which did not come from any Scotch or Presbyterian hands, but mainly from the hands of one of the most eminent divines of the Episcopal Church, Archbishop Ussher. It represents his view, not of any local or provincial controversy, but of the sum and substance of the reformed doctrine." — Duke of Argyll, Contemporary Eeview, January 1878. Discontinuance of Book of Common Order. — It is to the period and influence of the Westminster Assembly that we have to trace the discontinuance of Knox's Liturgy. It was not forbidden, but simply dropped, possibly as a Scottish sacrifice to counterbalance the English sacrifice in passing by the English Prayer-Book. In 1641 a proposal to revise the Book of Common Order and to prepare a catechism was re- ferred to Alexander Henderson, who replied, "JN'or could I take upon me either to determine some points controverted, or to set down other forms of prayer than we have in our Psalm- book, penned by our great and divine Eeformer." Alexander Henderson, born at Creich, in Fife, was educated at S. Salvador's College about 1600. From 1610 he taught for several years as Regent in Philosophy, and in 1615 was appointed by Arch- bishop Gladstanes minister of Leuchars. People being adverse, he had to enter the church by a window to be ordained. He proved an earnest minister — zealous in education, founding and endowing two schools at Creich and Leuchars. In 1618, at the Perth Assembly, he spoke and voted against the Five Articles. He was one of the first to refuse to read the king's Service-book. Thrice he was Moderator of Assembly, 163S, 1641, 1643. At the signing of the Covenant in 1 96 HENDERSON RUTHERFORD BAILLIE. 1638 he was one of those who prayed and preached, and was the writer of the Solemn League and Covenant. As one of the Scots Commissioners to the Westminster Assembly, he laboured with great diligence, and wrote many of the public documents of the period. In 1646, from the middle of May till middle of July, he had a corre- spondence with King Charles on Presbytery and Prelacy. The same year, in the middle of August, he died at Edinburgh. In 1662, after he had been in his grave sixteen years. Commissioner Middleton, act- ing under order of the Restoration Government, caused his monument in Greyfriars' churchyard to be defaced. Samuel Rutherford, born at Crailing, Roxburghshire, about 1600, at seventeen became student at Edinburgh, where he acted as Professor of Humanity from 1623-25. About 1627 he became min- ister of Anwoth, in Galloway, but without taking the oath of obedi- ence to bishops. He took up the Arminian controversy keenly, and in 1636 was prosecuted before the High Commission for his book on ' Divine Grace,' for resistance to the Perth Articles, and for non-con- formity. He was imprisoned for one and a half year at Aberdeen, dating thence many of his famous " Letters from Christ's Palace at Aberdeen." The ascendancy of Presbytery in 1638 brought his release, when, after a short visit to Anwoth, he became Professor of Divinity in the New College, St Andrews. He resided in London, 1643-47, as one of the Scots Commissioners ; busy also in controversy, and published ' Lex Rex, ' the political text-book of the Covenanters. On return he was made Principal of S. Mary's College, and Rector in 1651. In 1650-51 he embraced the side of the Protesters against the Resolutioners. His ' Lex Rex ' was burnt by the hangman after the Restoration; and on deathbed, in 1661, he was summoned to Edin- burgh to answer a charge of high treason. " Tell them I have to appear before a superior Judge and Judicatory ; and ere your day arrive, I will be where few kings and great folks come. " Dean Stan- ley calls him " the true saint of the Covenant." Robert Baillie, born in the Saltmarket of Glasgow in 1602, related to the Baillies of Jerviston, near Hamilton, entered the Col- lege of Glasgow 1617, graduated in 1620, became one of the College Regents in 1625, and was tutor to several noblemen's sons — among others, Eglinton, through whom he got the parish of Kilwinning in 1631. He married Lilias Fleming, of the Cardarroch family in Cadder. His Letters and Journal (forming his main contribution to the history of the period, edited in 3 vols, with life, by David Laing) begin in December 1636 and end in May 1662. At first he favoured a limited sort of Episcopacy ; latterly, he was decidedly Presby- terian. He was a member of the Glasgow Assembly in 1638, and in 1640 published his treatise, ' Autokatacrisis,' against Episcopacy. From October 1640 to June 1641 he was in England on public busi- ness. In 1642, Professor of Divinity in Glasgow as colleague to Pro- fessor Dickson, whom he succeeded in 1651. In 1643 he was made one of the Commissioners to Westminster. He was in Edinburgh again at Assembly of 1645 — also in January 1647. Early in 1649 he went to Holland on embassy to Charles II. In January 1661, Prin- GEOEGE GILLESPIE. 197 cipal of Glasgow College — now weak in health and grieved in spirit at the Episcopal oppression of the Church. He died at Glasgow, August 1662, at the beginning of the great persecution. "The righteous is taken away from the evil to come." For twenty-five years Baillie was one of the most judicious and influential churchmen of the age. He sided with the Resolutioners. George Gillespie, born 1613, at Kirkcaldy, where his father, John Gillespie, was minister. Being Presbytery bursar, went as student to St Andrews at sixteen. After licence, being unwilling to accept ordination from a bishop, he acted as chaplain and tutor with Lord Kenmure and Earl Cassilis. In 1637 he published 'A dispute against the English Popish Ceremonies obtruded upon the Church of Scotland,' which was ordered to be called in and burnt by the Privy Council. In April 1638 he was ordained by the Presbytery of Kirk- caldy (the first such ordination for many years) to the parish of Wemyss, and in the same year was selected to preach before the Glasgow Assembly. In 1640 (with Henderson, Blair, and Baillie) he accompanied the Scots Commissioners to London. In 1642 he became one of the ministers of Edinburgh. In 1643 he set out for the West- minster Assembly, where he distinguished himself, especially in a reply to Selden and in his contributions to the Confession of Faith and the Catechisms. It is of him, as the youngest member, the story is told of his prayer containing the answer to the question, " AYhat is God ? " His ' Aaron's Rod Blossoming, or the Divine Ordinance of Church Government vindicated,' was published in 1646. At As- sembly of 1647 he was in Edinburgh, and made Report on West- minster work. He was Moderator (probably the youngest ever elected) of Assembly 1648, which sat from 12th July to 12th August. Suffering under consumption, he retired to Kirkcaldy, where he died 17th December the same year, aged only thu'ty-tive. In 1661, after the Restoration, a savage order was issued by the Committee of Estates that his tombstone at Kirkcaldy be broken by the hangman ; but it was renewed by his grandson and namesake, the minister of Strathmiglo, in 1746. Gillespie's ' Notes of the Westminster As- sembly from February 1644 to January 1645' were published in 1846. From the Civil War to the King's Execution, 1642-1649. — This period, ecclesiastically as well as politically, turns on a series of five battles — Edgeliillj 23d October 1642; Marston Moor, 1st July 1644 ; Naseby, 14th June 1645 ; PhilqjIiaugJi, 13tli September 1645 ; Preston, 18th August 1648. The first conflict between the royal and parliamentary troops at Edge- hill, near Banbury, was indecisive. In the next battle at Marston Moor, five miles west of York, the parliamentary troops, under Cromwell and David Leslie (nephew of the old 198 CIVIL WAR ENDED. Field - Marshal), defeated the king's troops under Eupert. After this battle Cromwell reorganised the army under the name of the ''new model," and brought the religious enthu- siasm of his " Ironsides " to meet the chivalry of the Cavaliers. The result was a decisive victory at Naseby, north-west of Northampton, when the king's papers were captured. In the next battle, three months later, at Philiphaugh, near Selkirk, the royal cause was utterly wrecked when David Leslie sur- prised and defeated the Marquis of Montrose, who had gained so many successes for the king in the Highlands for two years past at Blairathole, Tibbermuir, Aberdeen, Inverary, Inver- lochy, Dundee, Auldearn, Kilsyth. The civil Avar being thus ended, a new struggle began between the army and Parliament in England, in the course of which the Sectaries, Dissidents, or Independents rose into power and got the better of the Presbyterians. In May 1646 the king took refuge in the Scots camp at Newark, in JSTottinghamshire, where he remained for eight months with Lord Leven, who fell back on Newcastle. But in January 1647 the Scots army accepted £400,000 in discharge of their claims, gave up the king to a Committee of Parliament, and crossed the Border homeward. The king escaped from re- straint at Hampton Court to the Isle of Wight, where from November 1647 to September 1648 he was a prisoner at Caris- brooke Castle, when an "engagement" was entered into with the Scots Estates, headed by the Duke of Hamilton, to give parliamentary sanction to the Solemn League and Covenant, provided none be compelled to take it against their wills ; to establish Presbytery in England for three years, provided king and household were allowed their own mode of worship ; and after these three years to establish such a j)olity as the West- minster divines, with twenty commissioners of the king's nomination, should determine as most agreeable to the Word of God. In a General Assembly at Edinburgh in July 1648 the engagement was opposed, but the Estates took their own way and raised an army (the king's last chance), Avhich, under THE COMMONWEALTH. 199 the Duke of Hamilton, was defeated by Cromwell on the Eibble at Preston. After Preston, Cromwell marched to Edinbiu'gh, dispersed the royalists, and reinstated Argyll in power, whereon the bitter and narrower faction of Protesters and Remonstrants grew in influence. This was the period of the Whigamore's Eaid^ when the Covenanters of Ayrshire crowded to Edinburgh, made friends with Cromwell, and passed the Act of Classes, by which they excluded from office and from the army all Avho had taken part in the engagement. INIeanM'hile in England, " Pride's Purge," by removing vio- lently 140 members from Parliament, gave the Independents the mastery of the Presbyterians. When Parliament and army were thus made synonymous, the end was that on 30tli January 1649 the king was beheaded at Whitehall in front of his own palace. In the same year of blood and revenge by temporary law, took place three most cruel executions of honourable men — the Duke of Hamilton, 9th March (in Lon- don) ; Earl Hiuitly, 2 2d March ; and the Marquis of Montrose, 25th May. Period of the Commonwealth, 1649-1660. — Three months after the king's death the Commonwealth was formally pro- claimed. The Scots, however, at once proclaimed Charles II. king on 5th February, and sent an embassy to the new king to the Hague. The events of this period (as concerns Scotland) are again sadly determined by battle — Dunhar, 3d September 1650, and Worcester, 3d September 1651, the latter profanely called by Cromwell his "crowning mercy." From August 1649 to the following March, Cromwell was engaged in Ireland at Drog- heda, Wexford, and Clonmel, in butcheries which, though victories, cover his name with infamy. In May 1650 his army crossed the Tweed, and after several shiftings along the east coast from Edinburgh to Dunbar, he at last engaged and defeated Leslie, who had rashly left his strong hill-position. In an eight miles' chase 3000 Scots were slain and 10,000 made prisoners. After this great victory Cromwell visited 200 CROMWELL AS 'PROTECTOR.' Edinburgh, Linlithgow, Kilsyth, and Glasgow, making a sort of mockery of the Covenant as he proceeded. Next year, on the anniversary of Dunbar, he fought at Worcester, when Leslie was made prisoner, the Duke of Hamilton slain, the army annihilated, and Charles forced to flee to France to enter on nine years more of exile, although he had signed the Cove- nant twice in 1650 (in June at Speymouth, and in August at Dunfermline), and although he had been crowned at Scone on 1st January 1651, Argyll placing the crown on his head, and Eobert Douglas preaching the coronation sermon. Since the battle of Dunbar, Cromwell had handed over Scotland to be repressed by General Monk, who, after storming Dundee two days before the battle of Worcester, kept rigorous order as long as the Commonwealth lasted. On 19th April 1653 Cromwell turned out the English Par- liament, and locked the door. After the " Barebones " Parlia- ment, another, called in 1654, was dissolved in January 1655. When off'ered the title of king in 1657, Cromwell declined it, and took that of Protector. In Eebruary 1658 he dissolved another Parliament in a rage, and died 3d September of the same year. His son Richard succeeded as Protector, but being a simple quiet man, he made haste out of a wicked and dangerous place in favour of the king ; so that when Monk, with his army from Scotland, marched south in November 1659, the way was prepared for the king, whose entry to London took place 29th May 1660, and 19th June was celebrated in Edin- burgh as a thanksgiving for the Restoration. These years of usurpation were for Scotland years of peace, although not of liberty. The Church had no General Assem- bly since 1653, when in July, at Edinburgh, in the very midst of a sederunt, the members were turned out of doors by Lieutenant-Colonel Cotterel, and marched out of town between two lines of soldiers. It is marvellous how easily Cromwell usually gets off in Church history for all his cruelty, usurpa- tion, and blasphemy over three kingdoms in these years, mainly because of his alliance with the Sectaries in England ECCLESIASTICAL DEGEADATIOX. 201 and the Protesters in Scotland. The root of the most of our ecclesiastical and political calamities from 1643 to 1660 was, that the legitimate Covenant of 1638 for plain self-defence was degraded into a compulsory League and Covenant in 1643 for the oppression of England — a sin which was avenged on Scotland by the kindred tyranny and wilder fanaticism of the English Sectaries, which turned the tables on us. These excesses of ours from 1643 to 1660 hamper fair-minded churchmen from condemning to the full the cruel retaliations of Charles 11. But the saddest and most lasting residt that came to Scotland when religion ran to seed in the whims and fanaticism of the Cromwell and Puritan period, is that these oddities and excesses got to be perpetuated among us in the spirit and form of dissent, vexing the Church like a divine judgment in internal strife, and the presence of an unreason- able and irreconcilable element from these days till now ; whereas it has been the effort of the I^ational Church for two centuries to rid itself of crotchets, and get back to the good sense and tolerance of the Eeformed Church from 1560 to 1596. Principal Lee, the best authority in such matters in this century, gives the following accoimt of the contending parties, and the ecclesiastical degi^adation that came from Puritan influence in Scotland in the Commonwealth period (History, ii. 309) :— " The Presbyterians were not, however, dispirited by this disaster [the defeat at Dunbar by CromweU]. They resolved to pro\-ide for the national safety by endeavouring to unite all parties in the public service. They prepared two resolutions, — one, that those who had hitherto been obnoxious, either for their neutrality or for their share in the engagement under the Duke of Hamilton, should be allowed and encouraged to make a profession of their repentance ; and another, that after testi- f}dng their repentance, they should be admitted to share in the defence of the kinsjdom. "When these resolutions were adopted by Parliament, the 202 RESOLUTIONERS AND REMONSTRANTS. Malignants and Engagers, eager to be received into the public service, complied with the forms required by the Church for the purpose of obtaining absolution. But this step was fol- lowed by new dissensions. The same party in the Church which had opposed the engagement now protested against the admission of any of the disaffected to serve in the cause, and declared that their pretended repentance was a profanation of the divine ordinances, from which no good could be expected. An association was framed against the Sectaries, and a remon- strance against the king by five western counties — Ayr, Ren- frew, Galloway, Wigton, and Dumfries, — and from this period the Church and the nation were divided into Resolu- tioners and Remonstrants or Protesters. The Eemonstrants considered the treaty with the king as criminal, and proposed that he should be suspended from the Government till he gave clear evidences of his repentance ; and they protested that it was unjust to impose on others a prince unworthy to reign in Scotland, or to interfere in the affairs of an independent nation. The remonstrance was condemned by the Committee of Estates as seditious. They, in the meantime, withheld their levies to the number of four or five thousand ; and thus, instead of uniting to resist the aggressions of Cromwell, the Covenanters, by their violent divisions, were working out their own destruction. " It was the great error of the Presbyterian churchmen of that age that they interfered too much in the conduct of civil affi^^'^s. But they were the fittest men of those times for the manage- ment of public business, and if they had not been unhappily divided from one another, their counsels might have been pro- ductive of the most salutary effects. They were far more dis- tinguished for their courage than many of the military leaders ; and when the cowardice or treachery of Dundas, the governor of Edinburgh Castle, delivered up that fortress [1650] to the English, the ministers of Edinburgh who had taken refuge in it, protested against its ignominious surrender. The moderate Covenanters, by far the most numerous party, united with the KESOLUTIONERS AND REMONSTRANTS. 203 other royalists to defend the king and the country. But the ill-advised plan of marching into England was ruinous to their cause. The battle of Worcester almost annihilated their army, and compelled the king to abandon his dominions ; and while the martial strength of the kingdom was thus wasted on a delirious expedition, Scotland, abandoned by its defenders, fell an easy prey to the ferocious General Monk. " To ingratiate themselves with Cromwell, the Protesters declined praying for the king, and framed their churches after the model of the sectarians. Tliey introduced a mode of cele- brating the divine ordinances, icliich till that time had been un- known in Scotland, and which came afterwards to be generally practised by those whose meetings were interdicted by the severe enactments of the Government after the king's restora- tion. They preached and prayed at much greater length and with much greater fervour than their brethren. At the admin- istration of the Communion they collected a great number of ministers, and performed divine service two or three successive days before, and one at least after, the solemnity. On such occasions not fewer than twelve or fifteen sermons were de- livered in the course of three or four days to tlie same audi- ence ; but as the numbers attracted to the spot were often far greater than could hear the voice of one man, it was not un- common to divide them into two or three separate congrega- tions, to each of which a succession of preachers was assigned, and thus tliirty or forty sermons were j)reached to the different groups of communicants and spectators. Their harangues were generally unpremeditated, and their devotions were supposed by the people, and perhaps by the speakers themselves, to be dictated by a celestial impulse. In this style of preaching, and in the performance of other public exercises of religion, the Protesters were imitated by many of the Eesolutioners, who still maintained their fidelity to the king ; but as this party was composed chiefly of more reasonable men, they could not allow themselves, for the sake of popularity, to adopt all that vehemence of utterance, and that redundancy of matter, with 204 FIRST SCHISM IX CHUECH. that assumption of a prophetical character which distinguished some of their rivals." It is well to remember that the first schism in the Church of Scotland originated in 1651, in the Cromwell period, and under the malign influence of English Puritanism, to which is traceable the innovating, captious, and hot-headed party of the Protesters, three of whose leaders, James Guthrie, Patrick Gillespie, and James Simpson, were deposed in that year. But their party, gaining the alliance of the Puritans, after- wards prevailed and retaliated, and led the way to still worse evils. "On one point [says Dr Sprott, Introd. to Book of Common Order, p. Ixvi] nearly all historians are agreed — that it was their spirit and the course they pursued which rent the Church in pieces, which caused the restoration of Episcopacy in 1662, and drove many into conformity with it who had perilled life and fortune for its overthrow a quarter of a cen- tury before. The Eesolutioners were wedded to the ' middle way which standeth betwixt Popish and Prelatical tyranny, and Brownistical and popular anarchy,' and some of them, like Baillie and Dickson, died of broken hearts, as they saw one extreme inevitably pave the way for the other. Scotland can never forget the Protesters who were martyred at the Eestoration, nor those who stood by the Church in her ruins ; but it is not less important to remember the lesson taught by the divisions that preceded," Restoration of Monarchy, 1660; and of Episcopacy, 1661. — Although Charles II. was crowned at Scone in 1651, the mon- archy was in abeyance for a period of eleven years, counting from the execution of Charles I. in 1649 to the triumphal entry of Charles II. into London, 29th May 1660. One of the earliest and clearest tokens of the temper and policy of the Eestoration Government lies in a series of three executions. The Marquis of Argyll was beheaded 27th May 1661, though he had set the crown on the king's head at Scone. There was treachery in his capture at London when on his EPISCOPACY RESTOEED. 205 way to pay homage to the king. There was baseness of Monk helping his doom by sending letters he had received from Argyll to his prosecutors in Edinburgh, The chief charges were his having signed the Solemn League and Covenant, and his complying with Oliver Cromwell. The next victim was Archibald Johnstone, Lord Warriston. He had been active Avith legal advice in connection with "The Tables," was clerk to the great Glasgow Assembly and to other Assemblies for above ten years, was one of the Lords of Session and one of the lay commissioners to the Westminster Assembly. The order for his seizure came in July 1660 ; but he fled to France, was hunted down and brought to Edinburgh, tried, and exe- cuted 2 2d July 1663. Victim third was James Guthrie, minister of Stirling since 1649, and Avho had given special off'ence by his connection with two papers called a " Kemon- strance " and a " Supplication," and a pamphlet, ' Causes of the Lord's Wrath.' Earl Middleton had also a grudge against him for an excommunication he had pronounced on him. The exe- cution took place 1st June 1661. After his head was placed on the i!^etherbow Port, drops of blood from it fell on Middle- ton's coach when passing underneath ; and there is a legend of new leather being necessary to avoid the tell-tale stain. In 1661 the Scottish Parliament passed the Eescissory Act, which at one stroke annulled the legislation of the last twenty years, covering the time of the Commonwealth and civil wars. This Act virtually made return to EpiscojDacy, so that monarchy and Episcopacy came back together. After bishops had been procured, consecrated, and seated in the Scottish Parliament, severities against the Presbyterians, who formed the great bulk of the nation, especially in the centre and south and west of Scotland, went on steadily increasing. Of the old (1610) race of bishops only Sydserf of Galloway survived, and the new series received their consecration from and in England. In December 1661, Sharpe (for St Andrews), Fairfoul (for Glasgow), Hamilton (for Galloway), and Leighton (for Dun- blane) were consecrated in AVestminster Abbey, Sharpe and 206 ROBEKT LEIGHTON. Leighton having to submit to the indignity of previous re- ordination in private. This was a repetition of the foreign manipulation of James's bishops of 1610 when Spotswood, Hamilton, and Lamb were consecrated in London House by the Bishops of London, Ely, Eochester, and Worcester. The poor Tulchans of 1572 were only natives and nominals. Robert Leighton belonged to an old Forfarshire family, of Usan in parish of Craig, and was born in Edinburgh in 1611. (His father, Dr Alexander Leighton, was a Presbyterian minister and also physi- cian, who, in 1629, for a book attacking Episcopacy, was terribly tor- tured l)y the Star Chamber, and kept ten years in prison. ) Leighton's youth was spent in London with his father, and at age of sixteen he became student at Edinburgh, graduating in 1631. He continued his studies at Douay, where he learned to appreciate the devotional side of Romanism. From 1641 to 1653 he was minister of Newbattle, Presbytery of Dalkeith, where his sermons and Commentary were mainly written. From 1653 to 1662 he was Principal of the Uni- versity of Edinburgh, where he gave a weekly Latin lecture on divin- ity to students. From 1662-1671 he was Bishop of Dunblane, and from 1671-1674 Archbishop of Glasgow. Disappointed in his col- leagues, and with the government of Charles, and with the prospects of Episcopacy, he resigned his office, and lived for ten years in pious and useful retirement at Bi^oadhurst, Sussex, with a brother-in-law, Mr Lightwater. His death took place in 1684 in the Bell Inn, War- wick Lane, London, according to an old wish. As a bishop, his aims were singularly honest and devout : to inculcate the regular reading of Scripture in public worship ; to adhere mainly to Scripture exposi- tion in preaching ; to make regular use of Lord's Prayer, Creed, and Doxology in worship ; to celel)rate the Lord's Supper more frequently; and, as far as possible, maintain a short daily service both in church and house. The wisdom and fine spirit of Leighton's rule in his diocese are best seen in ' Register of the Diocesan Synod of Dun- blane, 1662-1688,' edited by Dr Wilson of Dunning, 1877. In 1662 signing of the Covenants was declared to be treason- able, yet the Covenant had been subscribed (reluctantly, it is true) by Charles himself in 1650, when Presbyterian support was of use to him. Another Act of 1662 required that clergy- men then in office should remain only on condition of receiving fresh presentation from the lawful patron, and institution from the bishop. From 1649 to 1660 patronage had been in abey- ance, and ministers had been elected by kirk-sessions. Privy Council at Glasgow, 1662. 300 Ministers outed. — 300 MINISTERS OUTED. 207 On 1st October 1662, a Privy Council held at Glasgow declared all parishes would be vacant whose ministers had not sub- mitted to the bishops before 1st November. Xearly 300 left their benefices rather than go against their consciences. This was the origin of the subsequent field-preachings or conven- ticles. The Glasgow Privy Council was presided over by the Earl of Middleton as Lord High Commissioner ; and he and his Council, both at Glasgow and Ayr, in daily and nightly drunkemiess, more resembled heathen bacchanals than anything even remotely kindred to Christianity. The 300 outed min- isters were replaced by the poorest creatures ever known as clergy in Scotland — illiterate, juvenile, drunken, unchaste. This evil of unfitness in character and training was increased by their subserviency and cruelty in generally acting as spies and informers on their own parishioners who were Presby- terian, guiding the savages who marched about the country under the name of soldiers.-^ Military Commanders during the Persecution of Cove- nanters. — During this long persecution the soldiery were suc- cessively under three commanders — viz.. Sir James Turner, General Sir Thomas Dalziel, and John Graham of Claverhouse (Viscount Dundee). AVhen an investigation was made shortly after 1667 into Turner's conduct, he was deprived of all his posts on account of extortion and cruelty, being convicted, on a list of sixteen cases, of "fining and cessing for causes for which there are no Avarrants." Yet, during the investigation, this wretch was zealously defended by the Archbishop of Glas- 1 It would be very wrong to employ language so condemnatory of a large body of clergy unless the evidence was specially clear. One of the leading authorities is Bishop Burnet. In his ' History of his Own Time' (i. 260), he says : "They were generally very mean and despicable in all respects, the worst preachers I ever heard, ignorant to a reproach, and many of them openly vicious. They were a dis- grace to their order, and were indeed the dregs and refuse of the northern parts. Those of them who were above contempt or scandal were men of such violent tempers that they were as much hated as the others were despised. This was the fatal beginning of restoring Episcopacy in Scotland, of which few of the bishops seemed to have any sense." 208 PERSECUTION OF COVENANTEES. gow. Dalziel had served as a soldier of fortune in Russia, and it was he who introduced the Russian barbarity of the thumb- screw into Scotland. Claverhouse was a man of a much higher type than Dalziel, who joined refinement and a certain kind of chivalry to ability and diligence, but who reserved his good qualities for those who stood on one side of the line that separated Presbytery from Episcopacy. Measured by un- sophisticated popular feeling, the number of executions, and the cold-bloodedness of the circumstances, Claverhouse was the most hateful of the three tools of tyranny. In January 1664 the king erected a Court of High Com- mission to deal with ecclesiastical affairs; but it proved so violent and provocative, even in the estimate of Charles, that he suppressed it in a year. Affairs of Dairy and RuUion Green, 1665. — On 12th No- vember 1665, at Dairy in Galloway, a few men overpowered some soldiers, marched to Dumfries, where they surprised Sir J. Turner, then marched with increasing numbers to Lanark, Rathgate, Colinton, Pentland, and Rullion Green, where, 28th ^November, an engagement took place, the king's troops being led by Sir T. Dalziel. The insurgents, a mere mob of 900, were easily defeated and dispersed with forty-five slain and a hundred captured. Torture of Neilson and M'Kail. — John Neilson, Laird of Corsack, and Hugh M'Kail, preachers, were put to the torture of the "boot," in presence of Lord Rothes, successor of the drunken Middleton. The execution of Neilson and M'Kail was a special barbarity, allowed to go on by the Archbishop of Glasgow even after a letter received from Charles directing the severities to cease for the present. The captives were hanged in groups of ten and seven and sixteen. The Assertory Act, 1669 : the King's absolute Supremacy. — On 10th November 1669 was passed the Assertory Act, declaring the king inherently sujDreme over all persons and in all causes, the aim of the Act being to shorten the road of Covenanters to execution. The severities of special legislation, PERSECUTION OF COVENANTERS. 209 however, only had the effect of iiiakmg field-meetings more frequent, bolder, and larger. Conventicle Act, and Compulsory Church-attendance. — This was resented by a fresh Act in July 1670 against con- venticles, whereby any man might be forced to reveal about them on oath, and every preacher at them was to be punished with death and confiscation. Another Act construed into crime every baptism performed by an outed minister. Still another Act made criminal simple absence from church {i.e., from the Episcopal service) on three successive Sundays. These Acts were enforced in part by means of fines ; and the spoliation that went on may be judged from the single speci- men of the small county of Renfrew, where in a few years fines amounted to £368,000 Scots — a sum then so ruinous and im- possible that the Government, with all its ferocity and rapacity, was forced to compound. Letters of Intercommiining, 1675. — In 1675 letters of in- tercommuning (i.e., of civil excommunication) were issued against about 100 persons, whose faidt lay in their Presby- terianism when the king had ordered all to be Episcopalian. This intensely personal form of vindictiveness recalls heathen Eome in the proscriptions under Marius and Sulla. Christian men on whose heads a price was thus put, and whose lives were in daily peril from informers, could hardly fail to become reckless. Moreover, men in office who were themselves only legalised murderers and assassins, were hardly entitled to ex- pect consideration from a populace whom they had made desperate. Case of Mitchell : Perjury of his Judges. — A glimpse of the depraved character of the highest councillors of the king- dom is seen in the case of Mitchell, a small Edinburgh shop- keeper, who had fired a pistol at Archbishop Sharpe when entering his carriage. On mere suspicion, Mitchell was arrested, tried, and tortured. There was no proof but his own confes- sion. A solemn promise of indemnity was made to the man, yet he was tried over again through the urgency of the Arch- o 210 ARCHBISHOP SHAEPE. bishop, and condemned and executed — the four judges (Lauder- dale, Eothes, Hatton, and Sharpe) all joining in an express and public act of perjury in order to clear the way to the scaffold. They denied on oath a promise which stands to this day in the Kecords of the Scottish Privy Council. Ravages of the Highland Host, 1678. — In 1678 the west of Scotland had 10,000 soldiers let loose on it, of whom 6000 were Highlanders. Their work was intended to be one of desolation, and was so pitiably sweeping that the Duke of Hamilton and the Earls of Athole and Perth went to London at the risk of their lives to remonstrate with the king. They succeeded, and the Highland Host was recalled. Murder of Archbishop Sharpe. — On 3d May 1679, a small party of outlawed Covenanters committed a great crime and blunder in assassinating Archbishop Sharpe on Magus Moor. They did unspeakable damage to their cause, by confounding base murder with noble resistance to tyranny. Above all, they raised sympathy with the murdered archbishop, who, had he been allowed to die in natural course, would have come down to posterity as one of the most mercenary, cruel, perjured, and unpatriotic of Scotsmen. It is vain to attempt even a partial clearance of Sharpe to the extent of supposing that his decision to abandon Presby- tery was only made subsequent to 1661, after it had been over- thrown by Parliament. All that is worst about him is still untouched. He can never cease to be known by his contem- porary name of " Judas," and to be associated with the words and estimate of Eobert Douglas, who was in company with him in most of the negotiations which ended in the arch- bishopric, and who was sounded by Sharpe himself on the subject. "James," said Douglas, "I perceive you are clear — I see you will engage — you will be Archbishop of St Andrews. Take it, then," laying his hand on Sharpe's shoulder, " and the curse of God ivitli ity Battles of Drumclog and Bothwell Bridge, 1679.— On 29th May 1679 (anniversary of the king's restoration) a declaration DRUMCLOG AND BOTHWELL BRIDGE. 211 amounting to rebellion was made at Euthergien by certain of the more desperate of the Presbyterian party, after which they proceeded to Hamilton, and then to Drumclog, while Graham of Claverhouse was marching from Glasgow in pur- suit. They met on 1st June, when Claverhouse was worsted, and above thirty of his trooj^ers were left dead on Drumclog Moor. The small scale of this fight was an advantage to the Covenanters, for though [Sir] Eobert Hamilton of Preston was leader, he had under him brave and capable men in Hall of Haughhead, Hackston, Balfour, and young Cleland of Doug- las. Singing Psalm Ixxvi. to the tune "Martyrs," they ad- vanced on the fierce dragoons, — " In Judah's land God is well known." The victorious rebels marched to Glasgow, and after a use- less skirmish with the military there, returned to Hamilton, being from 4000 to 5000 strong. There they lay till, on 2 2d June, the Duke of Monmouth (one of the king's natural sons), coming from England with fresh troops, attacked them at Eothwell Bridge and utterly defeated them. The only real fighting was on the bridge itself, which was defended by Hackston with a picked guard of 300, who fought for some time with the butt-ends of their muskets after ammunition failed. It was a sore fight for the Covenanters, as 400 were killed in the flight and 1000 surrendered as prisoners. The place is still shown alongside the Hamilton and Eothwell Eoad where the prisoners were forced to lie flat on the moor all night. They were then marched to Edinburgh and con- fined for months in the walled graveyard of Greyfriars', imder the open sky, and with guards posted along the walls, ready to shoot down every fugitive. A chief cause of this defeat was an incapable and fanatic commander, Eobert Hamilton, who encouraged or permitted on the very field of battle dis- cussions of points of doctrine and policy as between Eesolu- tioners and Protesters. The more moderate party knew the friendliness of Monmouth, and but for the obstinacy of the Protesters might on reasonable terms have avoided bloodshed. 212 THE SOCIETY-MEN. The want of common discipline made an orderly retreat im- possible and led to the large number of killed and captured.-^ The Three Indulgences. — Fully a month after the battle an Act of Indemnity was passed, but to little purpose. This was the third indulgence of a somewhat similar kind during the long-continued atrocities of Charles. The first was in 1669, after the Rullion Green affair, and the second was in 1672, when about eighty ejected ministers returned on humiliating conditions. These indulgences cannot be interpreted in favour of the good sense or moderation of the king, because the severities immediately preceding and especially following each indicate too surely the same line of policy. In the language of the period these little pauses of perse- cution were called the " Blinks " (referring to occasional dry and sunny hours in an otherwise untoward hay harvest). The " blinks " fell between the severities after the Pentland rising and the severities after the murder of the archbishop, which in the same language of the period were called the " Killing time." The Society-men. — After the date of BothweU Bridge we trace the rise of the most extreme section of the Covenanters under the various names of Society-men, Cameronians, Hill- men, and Wild Whigs. It was they who, as stormy-petrels, heralded the coming crisis of the great Eevolution in 1688. While others contented themselves with murmurs or groans under the tyranny of Charles, the Society-men took the bold and headlong plan of publicly declaring the perjuries and oppressions of Charles to be so shameful that he could no 1 An ancestor and namesake of the writer, a laird from the parish of Shotts, was among the 300 who fought at the bridge gateway, and it is a family tradition that they were helpless for want of gun- powder, some kegs of raisins being opened instead at the critical moment. Guns being useless, they were pushed by weight of bodies along the bridge, and after being driven ten or fifteen yards, made another stand and wild charge with clubbed guns, and got back half- way to the gate, only, however, afresh to be overborne by the bodily weight of Monmouth's men pushing with the advantage of the brae on the Bothwell side. THE SANQUHAR DECLAEATION. 213 longer be counted a sovereign worthy of obedience, and that the throne ought to be held as vacant. One of the earliest of these declarations was an unsigned paper, rejecting the king, seized on 3d June 1680. It was known as the Queensferry declaration, being found on the person of Hall of Haughhead in Teviotdale, who was kiUed at Queensferry by the governor of Blackness Castle, Sanquhar Declaration and Airds Moss, 1680. — On 2 2d June of the same year tAventy-one men of Hall's stamp made a sol- emn declaration to the same effect, with drawn swords, at the market-cross of Sanquhar. " We do by these presents disown Charles Stewart, that has been reigning, or rather tyrannising on the throne of Britain these years bygone, as having any right, title to, or interest in the crown of Scotland, for gov- ernment, — as forfeited several years since, by his perjury and breach of covenant both to God and his Kirk, and by his tyranny, and breach of the very leges regnandi (the very essen- tial conditions of government), in matters civil. . . . We do declare a war with such a tyrant and usurper, and all the men of his practices. . . . And we hope after this, none will blame us for or offend at our rewarding those that are against us as they have done to us, as the Lord gives opportunity." For this daring anticipation of the Revolution some of them quickly suffered ; for on the 23d July sixty-three of the party were surprised at Airds Moss, in the parish of Auchinleck, by the royal dragoons, when the preacher Cameron, from whom they took their name, was killed, and the furious Hackston, who commanded the 300 on Bothwell Bridge, and had been present at the assassination of Sharpe, was captured. Hackston was executed on 30th July 1680. The barbarity of the Judges and of the Government of the day appears very plainly from a quotation which Wodrow makes from the books of Council, recorded in preparation on the day before his trial : " That his body be drawn backwards on a hurdle to the cross of Edinburgh ; that there be an high scaffold erected a little above the cross, where, in the first place, his right hand is to be struck off, and after some time his left hand ; then he is to be hanged up and 214 CRUELTY OF GOVERNMENT. cut down alive, his bowels to be taken out, and his heart shown to the people by the hangman ; then his heart and bowels to be burnt in a fire prepared for that purpose on the scajffold ; that afterwards his head be cut off and his body divided into four quarters ; his head to be fixed on the Netherbow, one of his quarters with both his hands to be affixed at St Andrews, another quarter at Glasgow, a third at Leith, a fourth at Burntisland ; that none presume to be in mourning for him, or any coffin brought ; that no persons be suffered to be on the scaffold with him, save the two bailies, the executioner and his servants ; that he be allowed to pray to God Almighty, but not to speak to the people ; that the heads of Cameron and John Fowler be affixed on the Netherbow ; that Hackston's and Cameron's heads be affixed on higher poles than the rest." Even this did not daunt the Society-men ; for in October of the same year, at a large open-air meeting at Torwood in Stirlingshire, Donald Cargill (for whose seizure, dead or alive, a reward was offered by the king), after sermon, excommu- nicated the chief persecutors of Scotland — viz., the king, his brother the Duke of York, the Dukes of Lauderdale, Eothes, and Monmouth, General Dalziel, and Sir George Mackenzie. The Test Act : Eighty Ministers leave their Parishes. — In 1681 a fresh rigour was laid on the country in the Test Act, requiring every person in public office to swear that he owned the true Protestant religion as explained in the Confession of 1567 ; that he acknowledged the king to be supreme in all causes, and over all persons, both civil and ecclesiastical ; that he would never consult about any matters of State without his Majesty's express licence or command ; and never endeavour any alteration in the government of the country. Nearly eighty of the clergy left their parishes rather than thus wound their consciences. The same spiritless Parliament passed a Eoyal Succession Act, that put the divine right of kings so as to overrule all differences of creed in the heirs to the throne — an Act intended to smooth the way of the Duke of York (a professed Eomanist) to succeed his brother. Both of these obnoxious Acts were boldly dealt with by the Cameronians in their own way, being publicly burnt by about fifty of them in the town of Lanark. CONTINUED PERSECUTION. 215 The more prominent incidents of this dark period of legal- ised cruelty and wickedness are the six following : — The Earl of Argyll (son of the martyr Marquis of 1661) was allowed to take the Test thus, as a Privy Coimcillor : "I take it, in as far as it is consistent with itself and the Protest- ant religion ; and I do declare, I mean not to bind u]d myself, in my station and in a lawful way, to endeavour any alteration I think to the advantage of the Church or State, not repug- nant to the Protestant religion and my loyalty." Yet after this he was tried and found guilty of high treason; but escap- ing from the Castle of Edinburgh, 20th December 1681, fled to Holland. In 1685 he was executed under the old sentence. Alexander Hume of Hume in 1682 was executed for at- tending conventicles, his wife, on her bended knees, when in- terceding, receivmg brutal repulse from the wife of the Chan- cellor, the Earl of Perth. Sir Hugh Campbell of Cessnock in 1684 was imprisoned in the Bass, and deprived of his estate. The very jury was insulted and threatened by Sir George Mackenzie for not find- ing him guilty, and for showing some satisfaction when a wit- ness shrank from perjuring himself, and the case broke down. Sir Hugh's case and the next three were supposed to be con- nected with the Rye-house Plot, but unjustly. The Rev. William Carstares (afterwards Principal of Edin- burgh University) in 1684 was subjected to the torture of the thumhkins. When worn out by subsequent confinement, he agreed to make certain disclosures on receiving a promise from Government " that nothing he said should be brought, directly or indirectly, against any man in trial." Yet this evidence, by the baseness of the Government, was not only at once pub- lished, but used by the Lord Advocate Mackenzie as "an ad- minicle of proof " against Baillie of Jerviswood. Robert Baillie of Jerviswood (great-grandson of John Knox, and both nephew and son-in-law of Lord Warriston) was exe- cuted 24th December 1684. He was apprehended in 1683, and the king and Duke of York were both present at his first 216 BAILLIE OF JERVISWOOD. trial before the Privy Council in London. In Edinburgh, at the trial, Sir G. Mackenzie had to confess his baseness thus : " Jerviswood ! I own what you say ; my thoughts there w^ere as a private man. What I say here is by special direction of the Privy Council." "Well, my lord," said Jerviswood, "if you keep one conscience for yourself and another for the Coun- cil, I pray God to forgive you — I do ! " When he received sentence of death, his words were : " My lords, the time is short, the sentence is sharp ; but I thank my God, who hath made me as fit to die as you are to live." Since then there has been in Scotland no more honoured name and line than that of BaiUie of Jerviswood. Sir Patrick Hume of Polwarth was another of the doomed men of the period ; but escaping from prison, he secreted him- self in the family burial-vault of Polwarth church, till he was able to flee to the Continent, whence he returned at the Eevo- lution, and afterwards earned a noble name as Earl of March- mont. Things went on in systematised legal ruin and murder year by year, conducted by Claverhouse in the field, and by " Bloody " Mackenzie in the capital. " It were endless," says a historian, " to chronicle every instance of oppression that occurred. The mind, in fact, turns away with loathing from the recital. Mul- titudes were ruinously fined; others were sent to the West Indies as slaves ; others were hanged. Many, succumbing to these terrors, gave a reluctant attendance at church ; others turned their eyes towards America as a place of refuge from their manifold wrongs." At this point the discovery of the Eye-house Plot in England brought new horrors on poor Scot- tish Presbyterians. New Roll of 2000 proscribed Men. — In May 1684 a new proscription-roll of nearly 2000 names was published, reveal- ing a cruelty in the Government suggestive of absolute mad- ness or demoniacal possession that dealt with Christian men as if they were wild beasts to be exterminated by fire and sword. Need we wonder that this was replied to by the Society-men JAMES II. 217 posting several notices at kirk and market that they had re- solved to take law into their own hands and avenge their suf- ferings on their inhuman persecutors 1 This Apologetic Dec- laration was resented in turn by the monsters who acted in name of law : and it was in this mutual frenzy of parties that King Charles suddenly died in February 1685. James II. succeeds to the Throne, 1685. — The Duke of York, a professed Eomanist, succeeded Charles, under the name of James II. He published an Act of Indemnity ; but it was not meant to include those who most needed it, and it was clogged by the condition of an oath of allegiance. Its hollow and superficial character was seen in the fact that the persecutions continued. Some of the most cruel and best knovm instances belong to this period — e.r/., those of John Sempill of Dailly, John Brown of Priesthill, with Margaret "Wilson and Widow M'Lauchlan drowned in the Blednock by being tied to stakes within tide-mark.^ This was the period when Dunnottar Castle was used as a State prison, after the prisons of Edinburgh could hold no more. Two hundred were confined in vaults where they had to take turn of a mouthful of fresh air from a crack in the ground. One hundred of them, after being branded with a hot iron, were shipped to America as slaves, but sixty died on the passage. The last of the Martyrs, 1688.— In April 1686 James began to propose to the servile Scots Parliament a plan for giving certain liberties to both Presbyterians and Papists ; but they took alarm at the latter half of the plan, interpreting it as intended to lead to a counter-reformation back to Eome. Next year the king passed the Act without consent of Parha- ment, and even removed from office the Archbishop of Glasgow and the Bishops of Galloway and Dunkeld, who had opposed his plan. The moderate Presbyterians made use of this tolera- 1 An impudent attempt was made by ISIr Mark Napier, in his ' Memorials of Dundee ' and ' Case for the Crown,' to show that the Wigtown martyrs were a myth, fable, and calumny. But Dr Stew-art of Glasserton, in his ' History Vindicated in the Case of the Wigtown Martyrs,' has taught rash Episcopalians a lesson. 218 EENWICK, THE LAST MARTYR. tion, and even wrote to tlie king a letter of gratitude ; but the Cameronian party scorned all favours, and continued defiantly in the field — suffering, however, in the person of their chief preacher, James Eenwick, who was captured, and in February 1688 executed, being happily the last of our martyrs. The memory of these times has been specially preserved for the common peoj^le by three books, remarkable more for facts and fervour than for grace of style. The first edition of ' The Scots Worthies ' by John Howie of Lochgoin — containing seventy-two biographies, from Patrick Hamilton to James Eenwick — was in 1775. Of the seventy-two biographies only five belong to the period ijreceding James VI., so that the series is equivalent to a biographical history of the Church during the three Stuart kings who successively troubled our Zion. And the biographical form has some peculiar advan- tasfes due to men who counted not their lives dear unto them. ' ISTaphtali ' and the ' Cloud of Witnesses,' containing the " Last Words and Dying Testimonies " of the Worthies, date from 1668 and 1714. The main and fullest authority is Eobert Wodrow, minister of Eastwood, who, from 1707 to 1721, laboured on his ^History of the Sufferings of the Church of Scotland from the Eestoration to the Ee volution.' The conclusion of the ' Scots AVorthies ' gives this summary : " During the twenty-eight years of persecution in Scotland, above 18,000, according to calculation, suffered death, or the utmost hardships and extremities. Of these 1700 were shipped to the plantations, besides 750 who were banished to the northern islands, of whom 200 were wilfully murdered. Those who suffered by imprisonment, confinement, and other cruelties of this nature, were computed at or' about 3600, including 800 who were outlawed, and 55 who were sen- tenced to be executed when apprehended. Those killed in several skirmishes or on surprise, and those who died of their wounds on such occasions, were reckoned to be 680. Those who went into voluntary banishment were calculated THE ' SCOTS worthies/ 219 at 7000. About 498 were murdered in cold blood, without process of law, besides 362 who were by form of law executed. The number of those who perished through cold, hunger, and other distresses, contracted in their flight to the mountains, and who sometimes even when on the point of death were murdered by the bloody soldiers, cannot well be calculated, but will certainly make up the number above specified. " Yet, like the Lord's Church and f)eople of old while in Egypt, the more they were oppressed the more they grew, the blood of the martyrs being always the seed of the Church. Yea, to the honour of truth and the praise of that God whom they served, they were so far from being spent, wasted, or eradicated, that at the Eevolution they could raise a regiment in one day, without beat of drum, the ancient motto of the Church of Scotland, Nee tamen consumebatiLv, being verified now as evidently as ever." Landing of William of Orange at Torbay. — The same poKcy of tolerating Popery in England as well as Scotland alienated the English Church from the king, and led many to think of deposition. This party entered into correspondence with William, Prince of Orange, the Stadtholder of Holland, who had married Mary, eldest daughter of James, and who was a stanch Protestant. Misgovernment had gone so far, and distrust and hatred of James were so wide and deep, that William had only to show himself to be welcomed. He landed his troops at Torbay on the 5th of November 1688; and in a few weeks the Eomanising tyrant and plotter was a fugitive sufi'ering for his own sins and the sins of his brother and his dynasty. Wonderful for suddenness and completeness was the change that came with the Revolution of 1688. The doctrine of divine right of kings, that had been so disastrous in results to Scotland since the days of James VI., was now cast to the winds. The principles both of Church and State contended for by the persecuted Presbyterians were absolutely the basis of the new system, so far as Scotland was concerned. The 220 EEVOLUTION OF 1688. apjDarently wildest doctrine of the Cameronians as to forfeiture of the crown by both Charles and James for unfaithfulness, was practically ratified by the Parliaments of both nations, and is the basis of the British Constitution to this day. Claim of Right of Scots Parliament. — William and Mary entered on the new system of royalty only after swearing to a Claim of Right, drawn up on behalf of the Scots Parliament and nation. One of William's noblest acts was his interposing to check our Parliament in the day of national triumph from going on to retaliate on the defeated Episcopalians or Roman- ists. He was the true founder of our modern principle of toleration, one of the best developments of modern Christen- dom — a development that is still unwelcome to the meaner sort of Christians. The sentiments of William were these : " We never could be of that mind, that violence was suited to the advancing of true religion, nor do we intend that our authority shall ever be a tool to the irregular passions of any party." " Rabbling " of Episcopal Clergy. — Though persecution was ended, it took some time before matters in Scotland could be settled in legal form. Meanwhile the people righted for themselves in a few days the wrongs of a terrible generation. William of Orange had landed at Torbay only on 5th N^ovem- ber ; and on Christmas-day the oppressed peasantry, especially the more violent but also ill-used Cameronian section of the west of Scotland, began a system of local mobs, called " rab- bling," whereby they got rid of above 200 of those subservient and alien Episcopal clergymen who had in so many cases brought fines, exile, and death on their own parishioners by playing the base part of spies and informers to the tyrant's dragoons. But there is another side to this picture no less true, for these curates and their distressed families for many years subsequently received very frequent help from Presby- terian ministers and Presbyterian Church courts. Episcopacy abolished, 1689. — In July 1689 Episcopacy was formally abolished by Parliament, and in April 1690 Presby- EPISCOPACY ABOLISHED. 221 tery was similarly established, reviving the Act of 1592 and appointing a General Assembly to meet. On 16th October 1690 an Assembly, consisting of 180 members, met, being the first for forty years. Hallam, the English historian, although so dispassionate a writer, says : " There was as clear a case of forfeiture in the Scots Episcopal Church as in the royal family of Stuart. . . . It was very possible that Episcopacy might be of apostolical institution ; but for this institution houses had been burned and fields laid waste, and the Gospel had been preached in wildernesses, and its ministers had been shot in their prayers, and husbands had been murdered before their wives, and virgins had been defiled, and many had died by the execu- tioner and by massacre and imprisonment, and in exile and slavery, and women had been tied to stakes on the sea-shore till the tide rose to overflow them, and some had been tor- tured and mutilated : it was a religion of the boots and the thumb-screw, which a good man must be very cool-blooded indeed, if he did not hate and reject from the hands that offered it. For, after all, it is much more certain that the Supreme Being abhors cruelty and persecution, than that He has set up bishops to have a superiority over presbyters." By anticipation it may be stated that Presbytery was in- cluded in the Articles of the Union of the kingdoms in 1707. The nation having thus at last got its own will, and being left without serious arbitrary interference, those struggles that had been so frequent and disastrous, from the first forced Episcopacy in the regency of Morton to the last forced Epis- copacy under Charles and James, ceased. The violent intro- duction, time after time, of Episcopacy against the clear and strong wish of the Scottish nation, has only tended to make our system of Presbytery more sharply defined, and to preju- dice us unduly, perhaps, against Episcopacy in its better and milder side, as represented by men like Leighton, Usslier, and Burnet. The Presbytery of 1688 was narrowed by controversy and persecution, as compared with the Presbytery of 1596, of 222 COVENANTERS VINDICATED. whicli Principal Lee says: "Till the year 1596 the prosperity and influence of the Church continued undiminished. To this period all true Presbyterians look back as the era of the greatest purity which this National Church attained." Literary and Social Position of the Covenanters vindi- cated. — AVe are indebted to Principal Lee (Hist, of the Ch. of Scot., Lect. XXIIL) for one of the best vindications we possess of the literanj character of the Covenanters — a vindi- cation in which he has been followed by Lord MoncreifF in his Lecture on " Church and State from the Eeformation," page 104. Two such witnesses may be set over against the depre- ciation of Sir Walter Scott in ' Old Mortality/ and of Dr Hill Burton in his 'History of Scotland,' generally so excellent, but with an evident Episcopalian bias in many places. Prin- cipal Lee says : " ]Sro tolerable account of the Scottish Cove- nanters has ever been published in an extended form, and our National Church ought to feel deeply indebted to any writer of ability who shall supply this vast desideratum in her his- tory. With scarcely an exception the Covenanters had been trained to the habit of disputation from their tenderest years ; and at every stage of their lives they were familiar with scenes of contention. After having completed the usual academical course, many of the ablest of their number acted as regents in colleges ; and in this capacity they could scarcely fail to ac- quire a turn for wrangling, and to gain a facility of utterance by the practice of teaching the Aristotelian logic and presiding in the daily examination of the students. Thus Alexander Henderson, Eobert Blair, David Dickson, Samuel Eutherford, James Wood, David Forrest, Hugh Binning, James Guthrie, Eobert M'Ward, and several others (of whom the small wits of the succeeding age were accustomed to speak so scornfully), had, at a very early age, signalised themselves as professors of philosophy and the liberal arts, and had been universally ac- knowledged to be men of no ordinary talents and acquirements. ... A distinction ought indeed to be made between the earlier Covenanters whose education had been completed before the THEIR LEARNING AND CULTURE. 223 constitution of their Church was overturned, and those who did not enter on their vocation till the time of trouble over- took them. But even of those who grew up under the shade of persecution, and whose minds were nurtured amidst alarms and strifes and perils, which rendered it impossible for them to pursue a regular train of study, it has been affirmed that they were men of no mean endowments, and that though their stock of learning was but scanty, they acquired an uncommon degree of shrewdness in the discernment of character and in tracing the connection of events (whence arose the popular belief of their prophetical gifts), while at the same time they became masters of a powerful and impassioned eloquence, to which, though it violated many of the established canons of criticism, it was not possible to listen without being deeply moved," Lord Moncreiff works out the same idea in another direc- tion : " The Covenanters have generally been looked upon as a somewhat uneducated, rude, fanatical body of the lower orders, and people seem to contrast them with the better birth and better manners of the Eoyalists. I believe there is in all this a very great delusion. It is true that, in the latter part of this period of twenty years, most of the higher families had ostensibly, if not sincerely, conformed to the tyrannical Gov- ernment which they could not resist. But the inception of the Covenanters embraced the largest portion of the upper ranks and the whole body of the people. Whatever of birth, of culture, of manners, and of learning or intellectual power Scotland could boast, was at that time unquestionably to be found in the ranks of the Covenanters. The following list of the Scottish peers who were, as ruling elders, included among the members of the Commission of the General Assembly in 1647, corroborates my statement: Archibald, Marquis of Argyll ; John, Earl of Crawford ; Alexander, Earl of Eglin- ton; William, Earl of Glencairne; John, Earl of Cassilis; James, Earl of Home ; James, Earl of Tullibardine ; Francis, Earl of Buccleugh ; John, Earl of Lauderdaill ; William, Earl 224 MACAULAY ON PRESBYTERIANS. of Lothian; James, Earl of Finlatour; William, Earl of Lanark ; James, Earl of Callendar ; Archibald, Lord Angus ; George, Lord Birchen; John, Lord Yester; John, Lord Bal- merino; James, Lord Cowper; John, Lord Bargany. . . . The subservient spirit which the Eestoration produced — the reaction against Puritanism, and indeed against any earnest profession of personal or evangelical religion — has not been without its effect in leading historians of all parties to under- rate and undervalue these men." Vindication of Presbyterian Majority. — To these vindica- tions another may be added relative to the proportion of Presbyterians in Scotland to Episcopalians at the date of the Eevolution. Persistent attempts are being made to obscure and pervert the plainest facts of our history : — " It was indeed asserted by writers of that generation, and has been repeated by writers of our own generation, that the Presbyterians were not before the Eevolution the majority of the people of Scotland. But in this assertion there is an obvious fallacy. The effective strength of sects is not to be ascertained merely by counting heads. ... If, under the kings of the house of Stuart, when a Presbyterian was ex- cluded from political power and from the learned professions, was daily annoyed by informers, by tyrannical magistrates, by licentious dragoons, and was in danger of being hanged if he heard a sermon in the open air, the population of Scotland was not very unequally divided between Episcopalians and Presbyterians, the rational inference is that more than nine- teen-twentieths of those Scotchmen whose conscience was in- terested in the matter were Presbyterian, and that not one Scotchman in twenty was decidedly and on conviction an Episcopalian." — Macaulay, History, ch. xiii. 225 CHAPTEE VI. FROM THE REVOLUTION SETTLEMENT TO THE END OF THE REIGN OF MODERATISM, 1668-1805. In the new epoch that starts from the Revohition Settlement the most prominent ecclesiastical figure is that of William Carstares, minister of Greyfriars', and Principal of the Uni- versity of Edinburgh. Four times within eleven years he was chosen Moderator of the General Assembly. His sagacity and practical piety, together with his intimate confidential terms with King William, were of immense value in helping the Church to recover itself after the ordeal of persecution, and to organise itself for the great work of peace now at last entered on. William Carstares, born at Cathcart, February 11,1 649 ; edu- cated at Ormiston and University of Edinburgh. (His father was John Carstares, minister of Glasgow Cathedral at the Restoration, and one of the 300 outed ministers in 1662.) At twenty-four he went to Utrecht for theology, where his talents commended him to the Prince of Orange, who made him confidential adviser for matters in Britain, ^^^len on business in England in 1682, relative to the Rye- house Plot, he was arrested and tortured by thumb- screw to confess. His firmness was of national use in keeping the secrets of the Prince. Returning to Holland in 1685, he gave advice to the Prince prepara- tory to the invasion of 1688, when he accompanied him as chaplain, and after the settlement of the crown established friendly terms between the king and the Presbyterians. From this to 1702, when the king died, his influence in Church matters was such that he was commonly called " Cardinal Carstares." Being freed from Court duties in 1702, he became Principal of Edinburgh University in May 1703, and also minister of Greyfriars'. He was Moderator of the Assembly in 1705, P 226 CARSTARES. 1708, 1711, 1715, and was the first to open and close as Moderator by a regularly composed address. In 1711 he was one of a deputation of three to remonstrate (but in vain) against the malevolent Patronage Bill. He was a man of high scholarship, piety, private charity, and political sagacity ; and aimed at strengthening the ties of the Church to Continental Presbyterianism, and favoured study at foreign univer- sities as part of our system of education. " I have known him long," said King William, " I have known him thoroughly, and I know him to be a truly honest man." He died in August 1715, three months after his fourth Moderatorship. At his funeral two men were ob- served to turn aside together, quite overcome by their grief. Upon inquiry, it was found that they were two non-jurant ministers whose families for a considerable time had been supported by the benefac- tions of him they were laying in the grave. Hill Burton (end of chap. Ixxx. ) says of him : ' ' All who desired Court influence — and they formed a humiliatingly large proportion of the Scots Estates — paid court to Carstares. Yet he kept his simplicity of character, as one who had no aspirations after the feudal dignity of the Scots aristocracies, and was still further off from such treachery to his Presbyterian predilections as made James Sharpe sell the cause in- trusted to his keeping for an archbishopric." At the revival of Presbytery that followed the Eevolution of 1688 two or three things deserve attention. One is the silent and prudent passing over of the Covenants. The object of this was to avoid resuscitating the old feud of Ee- solutioner and Protester. What was so wisely suppressed then, broke out in 1733 with the Erskine secession, and has reappeared in every secession since — viz., a grumbling, self-righteous, lawless spirit that insists on fighting out each difference to the bitter end, and magnifies some bit of hair-splitting until it is sup- posed to involve the whole Gospel and Church. This seed of schism is not Presbyterian at all, but Puritanic and English, although in Scotland it has had so blighting a development. Another noteworthy occurrence of the period was the Act of Parliament of 1690, whereby about sixty survivors of the 350 ministers who abandoned their livings in 1661 and 1662 when Prelacy was enforced, were restored to their benefices. This body, banteringly called the sixty bishops, formed the nucleus of the restored Church of Scotland. The same Parliament on 26th May adopted the Westminster Confession of Faith with this preamble, "The Confession of CONFESSION OF FAITH ADOPTED. 227 Faith imderwritten was this day produced, read and con- sidered, word by word, in presence of their Majesties' High Commissioner and the Estates of Parliament ; and being voted and approven, was ordered to be recorded in the books of Parhament." Further, before the first General Assembly of 1690, an Act was passed abolishing the powers previously given to the hierarchy, but at the end of it was an important little clause repealing "all Acts enjoining civil pains upon sentences of excommunication." This clause (at first scarcely noticed) had the happy result of in future keeping Church sentences apart from civil concomitants and aggravations as to forfeiture of I^roperty. A shocking feature of Knox's Liturgy had been the prominence given to a form of excommunication, which all parties seemed to use with gusto in their day of power. There are few things in the first half of the eighteenth century that call for detailed narrative ; but this comparative poverty of interest covers much diligent labour of consolida- tion and regular discharge of sacred duties throughout the parishes of Scotland. Early Assemblies after the Revolution. — The first As- sembly sat from 16th October to 13th November 1690, with Lord Carmichael for High Commissioner, and Mr Hugh Ken- nedy of Edinburgh for Moderator. A beautiful piece of simple but solemn routine was observed at the opening, when old Mr Gabriel Cunningham, who had been Moderator of the last Assembly forty years ago (just as if a single year had elapsed) presided till his successor was appointed. It was a happy augiu-y of continuity. The chief work of the Assembly con- sisted in the admission of three Cameronian ministers, appoint- ing a national fast, regulations for public administration of baptism, and celebration of the Lord's Supper and of marriage, supply of Gaelic Bibles and Catechisms to the Highlands, can- celling records of old strife of the Eevolutioners and Protest- ers, and (most important of all) appointment of two Commis- sions for north and south of Tay to purge the ministry of unfit 228 KEVOLUTION SETTLEMENT. persons, and see that all retained should sign the Confession of Faith and a submission to Presbyterian rule. These Commissioners turned out over-zealous, ejecting some ministers who might prudently have been continued, although not of a very high type, and refusing to meet half-way many of the better Episcopal ministers, whose accession to the Church would have been a gain, and only fair to the men themselves. This undue strictness irritated the king, whose wish was an amalgamation of Presbyterian and Episcopal clergy in a tolerant and liberal form of Presbyterianism. William's displeasure was shown in postponing the next As- sembly to 15th January 1692. Only five members appeared from presbyteries north of Dundee. After sitting till 13th February the Lord High Commissioner (Earl of Lothian) dis- solved it without naming a day for another. But the Moder- ator boldly named the third Wednesday, August 169^.3 The Scots Parliament, April 1693, tightened the previous Oath of Allegiance into an Oath of Assurance declaring William king — de jure as well as de facto — and to be taken by all persons holding office, including clergy. Episcopal and Presbyterian. This was aimed to test the former, but unex- pectedly the latter were dissatisfied most, not from hesitation as to loyalty, but thinking that the oath interfered with the independence of the Church by Government fixing conditions of sitting as members of Assembly. They applied to the Privy Council for relief from this oath, but their petition was refused, and the Lord High Commissioner (Lord Carmichael) had instructions if the oath were refused to dissolve the Assembly. Arrived in Edinburgh, Lord Carmichael found the ministers determined against the oath, and seeing the danger sent for fresh instructions. The previous instructions were renewed, making the Oath of Assurance imperative. This was done in absence of Carstares, who, immediately on hearing of it, stopped the messenger, and at risk of his life prevailed on the king, at midnight and in bed, to dispense with the oath. OATH OF ASSURANCE. 229 So close was the crisis that the messenger with the new in- structions reached Edinburgh only on the morning of the day of opening the Assembly, 29th March 1694.^ The meeting was full of joy and gratitude. And no more collision ever occurred between Church and king as to calling Assemblies — the custom being for Commissioner and Moderator to confer beforehand on a day for next Assembly, which each announces separately, leaving the question of the exact right of each still open. The chief work of this Assembly of joy and peace was (1) the appointment of a commission to receive into the Church Episcopal ministers, qualified according to recent Act of Par- liament ; (2) to ordain Lowland synods to furnish relays of sixteen ministers to labour in the north, each for three months, till next Assembly ; (3) to fix proportio7i of ministers who should be sent as commissioners from presbyteries to the Assembly (a proportion still adliered to). To Assembly of 1697 we owe the Barrier Act, still useful as a check on rash legislation by requiring new proposals in overtures to be sent do^\ai to presbyteries for consideration before embodiment in Acts. In 1703-4 the Assembly began a great home mission work in taking up the religious condition of the Highlands and Islands. The result was that in 1707 was set up the " Society for Propagation of Christian Knowledge" {brevitatis causa, S.P.C.K.), established in 1709 by Queen's letters patent, and in 1719 able to maintain forty-two schools. In 1725 George I. signified his intention to help the Society by giving £1000 annually for preachers and catechists. This royal bounty, in- creased by George IV. to £2000, has been continued by each of his successors, and (like the more recent schemes of the Church) forms part of the business of each General Assembly. Restoration of Patronage, 1712. — In 1712 occurred an event that has ever since strongly influenced the history of 1 This date was the result of compromise. First a meeting was fixed for 6th December 1693, but in the absence of the king on the Continent, adjourned to 29th March 1694. 230 PATRONAGE RESTORED, 1712. the Church — the sudden restoration of patronage, done with- out the knowledge and against the wishes of the Church, — done for the express end of damaging the Church and promot- ing Jacobitism, These are facts beyond dispute. Lord Macaulay gives the following account of the circum- stances in which this Act was passed: "In 1712 the Whigs, who were the chief authors of the Union, had been driven from power. The prosecution of Sacheverell had made them odious to the nation. The general election of 1710 had gone against them. Tory statesmen were in office. Tory squires formed more than five-sixths of tliis House. The party which was uppermost thought that England had in 1707 made a bad bargain, — a bargain so bad that it could hardly be con- sidered as binding. The guarantee so solemnly given to the Church of Scotland was a subject of loud and bitter com- plaint. The Ministers hated that Church much ; and their chief supporters, the country gentlemen and country clergy- men of England, hated it still more. I^umerous petty insults were offered to the opinions, or, if you please, the prejudices, of the Presbyterians. At length it was determined to go fur- ther, and to restore to the old patrons those rights which had been taken away in 1690. A bill was brought into this House, the history of which you may trace in our journals. Some of the entries are very significant. In spite of all remonstrances the Tory majority would not hear of delay. The Whig min- ority struggled hard, appealed to the Act of Union and the Act of Security, and insisted on having both those Acts read at the table. The bill passed this House, however, before the people of Scotland knew that it had been brought in. Eor there were then neither reporters nor railroads ; and intelli- gence from Westminster was longer in travelling to Cambridge than it now is in travelling to Aberdeen. The bill was in the House of Lords before the Church of Scotland could make her voice heard. Then came a petition from a committee ap- pointed by the General Assembly to watch over the interests of religion while the General Assembly itself was not sitting. ANNUAL PROTEST AGAINST. 231 The first name attached to that petition is the name of Prin- cipal Carstares, a man who had stood high in the esteem and favour of William the Third, and who had borne a chief part in establishing the Presbyterian Church in Scotland. Car- stares and his colleagues appealed to the Act of Union, and implored the Peers not to violate that Act. But party spirit ran high ; public faith was disregarded : patronage was re- stored. To tthat breach of the Treaty of Union are to be directly ascribed all the schisms that have since rent the Church of Scotland." — Speech in the House of Commons, 9th July 1845. Foundation of distorted Histories. — Por forty years the General Assembly year by year protested against the Act, and tried to procure its repeal. Yet this Act has been made the foundation of numberless reproaches against the Church by Dissenters, just as the repeal of the Act in 1874 has been made the occasion of new slanders and assaults. Several volumes pretending to be histories of the Church of Scotland have been written, in which the whole history of the eighteenth century is distorted and envenomed and garbled for the pur- poses of ecclesiastical partisanship. Of this sort are Hether- ington's ' History of the Church of Scotland,' written in the interests of the Free Church; 'The Scottish Kirk,' written from the United Presbyterian point of view, in the interests of the Liberation Society ; and ' The Story of the Scottish Church,' by Dr Thomas M'Crie, 1875, an anecdotical narrative, with marvellous accommodations to Free Church convenience. "Marrow" Controversy — the Simson Case. — Besides the Patronage Act of 1712, the only other things specially worthy of mention are the "Marrow " controversy, from 1718 to 1722; and the "Simson" controversy, 1728-29. The Marrow controversy arose from the reprint in 1717 of a book originally published in 1646 by Edward Fisher, M.A., of Oxford, entitled ' Marrow of Modern Divinity.' The book was ultimately condemned by the Assembly as unsound, to the dissatisfaction of a party called the " Marrow-men." 232 FIRST SECESSION, 1733. The subject of the other controversy was Mr Jolin Simson, Professor of Divinity in Glasgow, who was " processed " for Arminianism in 1714 by the Eev. James Webster of Edin- burgh. He escaped gently after three years' prosecution. But a fresh assault was made in 1728, which had a like easy issue, to the great anger of his enemies. The escape of Simson is largely what is alluded to in charges of want of discij)line in the Church at this period. First Secession, 1733. — The first Secession from the Church of Scotland took place in 1733. It originated in a sermon before the Synod of Perth and Stirling, in which Ebenezer Erskine, minister of Stirling, had felt it his duty to denounce certain usages or abuses in the Church. He was censured by the Synod, and appealed to the Assembly, which agreed with the Synod. He and three others refused to appear before the Commission of Assembly as required. The four were pro- nounced to be "no longer ministers of the Church." There v/as much sympathy in the Assembly, notwithstanding the glaring disobedience, and it was not till seven years of patience on the part of the Church that they were finally deposed. This measure of sympathy and patience has been studiously concealed or misrepresented by Seceders. The Seceders fast and pray against Whitfield. — While the two Erskines, Ealph and Ebenezer, were really honest, devout men, their religious status has been vastly overrated by their friends. When Whitfield came to Scotland, they had the narrowness to desire that he should preach only in connection with them, and sign the Solemn League and Covenant. The latter he had never heard of, and the former he refused ; where- upon the Seceders and Cameronians appointed the 4th of August 1741 throughout their body as a day of fasting and humiliation for the countenance given to him, and this in full view of the famous revival scenes at Cambuslang and Kilsyth in connection with his preaching along with the ministers of the Church of Scotland. The history of the second half of the eighteenth century MODERATES AND POPULAES. 233 resolves itself very much into a history of the struggle between two parties in the Church known respectively as Moderate and Popular. Moderates and Populars. — The name Moderate was rather hajDpily chosen to epitomise the general principles of the party to which it was applied. They were men of a calm and politic disposition, not ready to be carried away by fancies or decla- mation, or extreme views. Their weakness as well as their strength lay in this very temperateness and reasonableness, for they always tended toward coldness as well as calmness, and from first to last showed a want of enthusiasm. The Popular party, again, had a no less appropriate name, — not so much that they had the people actually with them, as that rather they sought to have them, and shaped their policy accordingly. Here, then, the streng-th lay in numbers in one direction, and in narrowness in another. The two parties represent two phases of human nature, to be found struggling more or less in all Churches and States, in all literature, and partly even in art. The two parties were the continuation of the Eesolutioners and Protesters (or Eemon- strants) who arose in the Church in 1651. They are also the precursors of the two parties that, after fighting furiously for ten years, separated in 1843. Subject of Contention : Call and Presentation. — The great subject of contention between Moderates and Poj^ulars was the question. What is the primary and essential element in the original tie that joins pastor and parishioners'? — ought it to come from a call by the people, or may it come from a patron issuing a presentation ? In the Popular view of the case, the word call will predom- inate ; in the Moderate view, the Avord patronage or presenta- tion. There are sound arguments and principles on both sides, and it is utterly foolish for either to claim the support of Scripture. It is a matter outside of Scripture almost entirely. History and fitness, and law and usage, are the real guides to be followed in seeking to answer the question. As regards 234 CALL AND PKESENTATION. Scotland itself, it is only fair to acknowledge that the view of the Popular party is that which is more amply justified by the facts and course of our National Church history. History of Call and Presentation. — What can be said in favour of the rail theory is shortly this : It has the sanction of both the First and Second Eooks of Discipline, but with the important difference, that the call in these cases was much narrower than the call contended for in the last and present centuries. The original idea of call did not extend to all members of the Church in a parish, nor even to all heads of families, but only to the chief men of the community — e.g., heritors, elders, magistrates. Others came in only secondarily. "Judgment" is applied to the chief men ; but only "consent" is applied to the congregation. At the Eevolution Settlement there was no patronage, and so the call had the whole field to itself ; but practically it was the leading men of the parish who represented the whole. In 1712 patronage was restored; we may add, precipitately and fraudulently, and with hostile in- tention to the Church — certainly also greatly against the wish of the Church. From 1712 to 1730 patrons did not venture to exercise their legal right where any congregational dis- pleasure existed — i.e., the call was still supreme as custom, even after presentations were legal. , The next twenty years, 1730-1750, were intermediate, part of both, sometimes call predominating, sometimes presentation. This latter date marks the separation between the first stage of moderatism under Dr Cuming, and the more rigid form under Dr Eobertson, the manifesto of whose party and system is given at length in Morrens's 'Annals of Assembly,' i. 231. The last "Riding Commission" was in 1751. Reason of Moderates' preference of Presentation. — Then comes a period of half a century, which, roundly speaking, forms the reign of Moderatism, during which it went very hard with the call, and during which, correspondingly, the force of a presentation increased. All this time the call was systematically lowered in position. It is only fair to observe, MODERATES AND PRESENTATION. 235 however, that the call was not repressed by the Moderates from any dislike to the thing in itself, but only because they saw that it could not go on competing with the presentation. One of the two must go to the wall, and tlie Moderates made choice to stand by the presentation, niamly because it had the law on its side. To all appearance they would have been sincerely glad to have been able to leave to the call the an- cient and honourable place that it had held nearly since the Eeformation. This feeling seems to find expression in that instruction which was given to the Commission of Assembly annually from 1712 to 1781, "to make due application to the king and Parliament for redress of the grievance of patronage in case a favourable opportunity for doing so shall occur dur- ing the subsistence of this commission." This instruction was withdrawn only when the Moderates had gone so far in re- pressing the call that it came to be inconsistent in part with their long and successful efforts to vindicate the legality of presentations. Happily at last this sore subject has been set at rest by the abolition of patronage in the Act of 1874 ; so that what may be regarded as the tradition of our Church in favour of the call is finally confirmed and triumphant. There is no more melancholy catalogue in the history of our Church than that of the names and dates of the disputed set- tlements of this half-century, when parish after parish was weakened and embittered by the successive victories of the Moderate party — the mischief being done by their persistent policy, hoping to suppress what they deemed fanatical resist- ance : Lanark 1749, Inverkeithing 1752, Nigg 1756, Jedburgh 1756, Shotts 1762, St Mnian's 1766, Eaglesham 1767, Biggar 1780, Fenwick 1780. Yet these disputes, extending over thirty years, bear, after aU, a small proportion to a Church of 924 parishes, of which probably almost the whole would be vacant at some time during that generation. It was a sad an- ticipation of the heartburnings felt in our own generation from the disputes under Lord Aberdeen's Act, although these also 236 PRINCIPAL EOBERTSON. were really few in number compared with the multitude of peaceful settlements. Leaders of the Two Parties. — As regards the leadership of the Moderate party, Robertson's first appearance in the General Assembly was in 1751, while his voluntary withdrawal from it was in 1780. Robertson was preceded by Dr Cuming, and was followed by Dr George Hill, Principal of St Andrews. The Popular party was led by Dr Dick, Dr M 'Queen, Dr Erskine, Preebairn of Dumbarton, and Stevenson of St Madoes. William RoBERTSOisr, born in the manse of Borthwick, 1721, was educated at Dalkeith, then at Edinburgh, where he entered College at twelve. Licensed in 1741, he was settled at Gladsmuir in 1743. Acted as a volunteer in the '45. Being a member of Assembly 1751, he seconded the motion made by John Home (Athelstaneford) in the Torphichen Case. In 1758 he defended Carlyle of Inveresk, in rela- tion to Home's ' Douglas. ' Same year he became minister of Old Greyfriars', The publication of his three great histories — of Scotland, Charles V,, and America — was 1759, 1769, 1777. He was made Chaplain of Stirling Castle, one of his Majesty's Chaplains in Ordinary, 1761 ; Principal of the University, 1762 ; and in 1764, King's Historio- grapher with £200 a-year. In 1780 he retired from leadership of the Assembly, after twenty years of service. He survived till 11th June 1793, living in a country house in the Grange. In 1779 he pleaded for relaxation of the penal statutes against Roman Catholics, but was so far in advance of his age that he incurred great odium, and had his house attacked by a mob. Literature of the Church. — The Church of Scotland never stood higher in literature than in its half-century of the reign of Moderatism, partly because of the intellectual and essen- tially thoughtful and polished character of the system. Aber- deen had Eeid, Campbell, Beattie, and Gerard. The South had Ptobertson, Home, Carlyle, Blair, Logan, Watson, Fergu- son, Henry. Dr Eobert Wallace was author of a 'Dissertation on the ISTumbers of Mankind in Ancient and Modern Times,' which anticipated Hume and Malthus on the same subject. Eobert Watson wrote the ' History of Philip II.' Adam Ferguson wrote ' History of the Eoman Eepublic,' and three other works of a philosophic character. John Home acquired fame on his LITERARY CHURCHMEN. 237 ' Douglas.' Hugh Blair is known by his ' Sermons ' and ' Lec- tures on Ehetoric' Robert Henry writes a 'History of Great Britain ; ' while William Robertson has three great histories — of Scotland, Charles V., and America. Thomas Reid founded our Scottish philosophy in his ' Inquiry into the Human Mind,' ' Intellectual Powers and Active Powers.' George Cam23bell met Hume in his ' Treatise on Miracles,' and his ' Elements of Rhetoric ' hold a high place even still. George Hill's learned and sound ' Lectures on Divinity ' belong to the same period, though published only in 1821. So James Mac- knight, whose 'Apostolical Epistles' appeared in 1795, had already written good though lesser works in theology in 1756 and 1763. Such a list may not unfairly be extended to embrace others whose reputation is less exclusively literary, but who were men of great power, social and ecclesiastical, in a brilliant age. Alexander Carlyle has his ' Autobiography.' Alexander AVeb- ster did a great work in the founding of the Ministers' Widows' Eund in 1742 and onwards. John Witherspoon published his famous 'Ecclesiastical Characteristics' in 1753. Principal Tullideph of St Andrews, who died in 1777, was a man noted for general talents and eloquence. John Erskine of Old Grey- friars', the colleague of Robertson, and correspondent of Bishop Warbiu'ton, is one of the noblest men of his time, although now he is most familiar from his place in 'Guy Mannering.' He was born in 1721, and survived to 1803. His writing was abundant and varied, but unfortunately has been crystallised into no marked book. With curious perversity of misconstruction, a recent writer, straining an argument in favour of evangelical as against moderate, complains that so many Moderates at this brilliant literary epoch laboured on unprofessional themes. That they were men of so wide culture as to embrace historical research and philosophic speculation, in addition to strictly professional attainments and honest although imperfect work in the Church, is the special glory of the men and period. 238 LESLIE CASE. The Leslie Case. — In 1805 began the Leslie controversy, in connection with which the Moderate party lost its long ascend- ancy, and the Popular party rose to the surface in the General Assembly. The Edinburgh Chair of Mathematics was vacant, and the candidature for it lay mainly between Mr (afterwards Sir) John Leslie and Mr Macknight, one of the Edinburgh ministers, son of the learned commentator on S. Paul's Epistles. Leslie was a layman, and undoubtedly the best qualified can- didate. Macknight, on the other hand, was a good man of the usual kind, for such chairs were then ordinarily held by cler- gymen, and he had accordingly the support of his friends and party. The Town Council were patrons, and appointed Leslie. Upon this the disappointed Macknight party brought a charge of heresy as to causation against Leslie, whose case was taken up eagerly by the Populars. Here the Moderates were alto- gether in a false position : they were acting in mortification, revenge, and bigotry ; while the Populars, by a sort of happy accident, were on the side of science and toleration. The debate in the Assembly lasted for two days, and ended in a vote of ninety-six against eighty-four, the Moderates being in a minority of twelve. They never recovered the defeat of 1806. True Method of estimating the Moderate Party. — It is impossible to deal justly with this half -century of the history of the Church of Scotland unless we abstain from measuring it by nineteenth-century ideas. Nothing is more easy than to heap abuse on the Moderate party when we criticise it from the present position of Churches. Many things in their social habits, for example, are very inferior to what is now accepted as right. Moreover, not in Scotland only, but in other coun- tries, the period in question was characterised by much spirit- ual coldness, doubt, atheism, and profanity. Eeformation zeal had abated, and the modern spirit of art, science, speculation, toleration, and missions was not yet. Missions specially were ridiculed as Utopian dreams by the vast majority of otherwise good men. For nearly three quarters of a century now the whole Church of Scotland bitterly repents of the issue of ESTIMATE OF PARTIES. 239 the debate on missions in Assembly 1796, when favourable overtures from the Synods of Fife and Moray were dismissed by a vote of fifty-eight to forty-four. Surely the Christian zeal of the two Synods, and surely the faithful forty-four in the Assembly, belonged to the Church as really as the cold or Laodicean majority ; so that mere party denunciations by evangelicals are rather unjustifiable, especially when we con- sider the zeal and prominence of noble Moderates like Dr Inglis and Dr Bryce in 1824. The melancholy vote of 1796 ought to be made common cause of regret, and not degraded to party ends in modern controversy. But 1796 was not wholly a defeat, for Dr Balfour of Eelinburgh and Dr Love of Glasgow headed private missionary societies, the noble precursors of our Assembly organisations. Mere party taunting as to the anti- missionary vote of 1796 becomes more evidently unjust, in view of two contemporary facts. In the very same year the Antiburghers in general Synod passed a resolution against missionary societies ; and the Cameronians actually excom- municated a member for listening to a missionary sennon by good Dr Balfour. * In the same way, while the closing of the pulpits of parish churches against ministers of other denominations, and the Pastoral Letter of Assembly 1799 against itinerants, are re- grettable as a narrowing of our old practice, it must not be forgotten how fiercely the Church was then attacked by the two Haldanes and by Eowland Hill in his ' Journal of a Scot- tish Toiu%' although all three were earnest men doing Christian work. Slandering and mocking evangehsts have often them- selves to blame for peculiar treatment received from quiet Christians. In Scotland the Moderates had as their contemporary David Hume. In England there was the party of Deists. So low there was distinctive Christianity, that hundreds of English Dissenting congTegations, once orthodox in the extreme, be- came Unitarian. In France it was the atheistical age of the Encyclopedists, followed by the Eevolution. 240 CHAPTEE VII. DATES, CAUSES, AND COURSES OF SECESSION IN THE PRECEDING PERIOD, AND LATER. Already allusion has been made to the origin of secession or dissent from the Church of Scotland. Although it is no proper part of the history of the Church to trace this and other seces- sions minutely in their course, yet a short account of them is absolutely necessary to enable us to imderstand the present position of ecclesiastical parties in Scotland. " The Four Brethren : " Associate Presbytery, 1733. — While the first General Assembly of the Church of Scotland met in 1560, and the Church was established in its present form in 1690, it was not till 1733 that secession began, and then it consisted only of "the Four Brethren," — viz., Ebenezer Erskine, Stirling ; William Wilson, Perth ; Alexander Mon- criefif, Abernethy ; and James Pisher, Kinclaven. This Associ- ate Presbytery first met December 6, 1733, at Gairney Bridge, near Kinross. In 1737 four others joined them, the chief of whom was Kalph Erskine of Dunfermline, when " The First Act and Testimony " was issued, in which they gave account of themselves. Their Original Principles strong for Church and State. — It is a remarkable fact, true of each of the various seceding parties, that not one of them at first held what is since called the Voluntary principle, that connection of Church and State is unlawful or dangerous : on the contrary, each of them is PRESBYTEKY AND SYNOD OF SECEDERS. 241 found at first strongly testifying in favour of such connection. In the case of the Associate Presbytery, one of the original four (W. Wilson) thus writes : " We will readily agree that the countenance of civil authority is not necessary to the being of the Church, though it is very profitable and useful to her outward and peaceable being. As also, that the countenance and protection of the civil magistrate, given unto the judica- tories of the Church in the faithful discharge of their duty, is a great outward blessing promised unto her in I^ew Testament times — Isaiah xlix. 23, Ix. 5-10; Eomans xiii. 1-9." The Formula of Ordination used by the body clearly indicates in their own words the reason of their seceding : " Do you con- sider as stiU valid those reasons of secession from the judica- tories of the Established Church which are stated in the Testunonies emitted by the Secession Church — namely, the sufi'erance of error without adequate censure, the infringement of the rights of the Christian people in the choice and settle- ment of their ministers under the law of patronage, the neglect or relaxation of discipline, the restraint of ministerial freedom in opposing maladministration, and the refusal of the prevailing party to be reclaimed ? And do you through grace resolve to promote the design of the secession?" Thus purification of the Church, not its destruction, was the original policy of the Seceders. For many years after leaving, they entertained an honest, earnest hope of return, if only these stumbling-blocks were removed. Associate Synod, 1742. — In 1742 met the first Associate Synods having three Presbyteries, with thirty congregations, of which, however, thirteen were without ministers. Burgher Schism. — The facility of schism indicated in their origin and progress became more evident by a rent within themselves in 1747, when they separated into Burghers and Antiburghers, on the lamentably petty matter of the lawfulness of the burgess-oath of allegiance to the king. StiU, however, no Voluntaryism. This schism was interdenominationally known under the curt technical name of " The Breach." The 242 RELIEF PEESBYTERY. clause of the oath that divided the Seceders was this : " Here I protest before God and your lordships that I profess and allow with my heart the true religion presently professed with- in this realm and authorised by the laws thereof ; I shall abide therein, and defend the same to my life's end, renouncing the Roman religion called Papistry." Meanwhile another small secession takes place. In 1752 the General Assembly deposed Thomas Gillespie of Carnock for refusing to take part in inducting a minister against the will of the parishioners of Inverkeithing. Gillespie was an amiable and conscientious man, for whom many ministers in the Chui'ch had a strong friendship, and great efforts were made in his favour, but unhappily in vain. First Eelief Presbytery, 1761. — In 1761 met the first Presbytery of Relief at Colinsburgh, in Fife, Gillespie being now joined by Thomas Boston of Oxnam and Thomas Colier from Westmoreland. These three, with three elders, consti- tuted the Presbytery of Relief, the relief being to themselves from the evils of patronage. Here too, as yet. Voluntaryism is sought in vain. Simply abolish patronage, and they, hke the first seceders, would gladly return to the Church of their fathers. Liberality of their Views of the Lord's Supper. — A pro- minent and pleasing characteristic of the Relief body from the first was the wide and comprehensive terms of their communion. They welcomed to the Lord's Supper devout men of all de- nominations who chose to join them for the solemn occasion — Independents, Episcopalians, and others — for which Christian hberality they then suffered much unjust reproach. How different was this from the narrow jealousy and resentment shown by the Erskines and their followers in fasting and praying against Whitfield because he associated with ministers of the Church of Scotland ! The whole subject of the causes, position, and possible remedy for recent dissent from the Church of Scotland, came up for very full and earnest discussion in the General Assem- VOLUNTARYISM FIKST APPEARS. 243 bly of 1766, on occasion of the Eeport being given in of a Committee on the Overture of 1765 as to schism. The recom- mendations in the Eeport were — that the Assembly should appoint an inquiry into the facts alleged touching the groAvth of schism ; that it should consider whether no remedy could be found for the abuse of patronage, which was one great cause of the evil ; and that it should nominate a committee to cor- respond with presbyteries and gentlemen of property and influ- ence on the subject. The debate lasted from 10 a.m. till 9 P.M., and the vote was by ninety-five to eighty-five to dis- apj^rove the Report. This issue was specially to be deplored, as at that date another line of policy would have easily brought back the Relief branch of dissent, which had no wish for separation, as the cases of Simson and Baine, both of Paisley, touchingly showed. A great opportunity for pacification and reasonable concession was lost mainly through the blinding influence of the new development of the party led by Dr Eob- ertson. At the same time it is not fair to forget, in making a general estimate of the whole case, that the minority of eighty- five is relatively a very large one, and that this great minority as truly for its good features belongs to the Church, as the majority for its hardness also belongs to it, to its hurt. Here, again, the usual railing accusation on mere party lines as be- tween Popular and Moderate is misleading, especially when done with the view of making modern capital out of it for use in changed names and relations of Church parties and Church branches. First Voluntarsrlsm in " New Light " Burghers. — N'ot until 1795, and in the Original Secession body, did the evil spirit of Voluntaryism appear and constitute the "JSTew Light" Bur- ghers — the shape it took being a " Modified Formula." One result of this was, that in 1799 these innovators were left by the " Old Light " Burghers, who still held fast by Establishment principles, but kept aloof from the Church of Scotland because of its real or supposed corruptions, as above quoted in their Ordination Formula. Thus this member (the 244 FIVE SMALL UNIONS. Burgher Synod) suffered a sort of compound fracture, exhibit- ing a schism in a schism. Turning next to the Antiburghers, the other limb of the original body, we find a similar compound fracture in it. The change, beginning in 1796, was consummated in 1804 by the adoption of a certain "Narrative and Testimony." But this failed to secure unanimous approval; and in 1806 those who were not lovers of change appeared as an Old Light Anti- burgher Presbytery of at first four members, who called them- selves " The Constitutional Associate Presbytery." This body still adhered to the Establishment principle, and had within it no less a name than that of Thomas M'Crie, the biographer of Knox. Five small Unions. — After this prolific development of schisms, diverging ceased and approaches began. In 1820, after seventy-three years of separation, the Bur- ghers and Antiburghers (especially the " New Lights " of each) coalesced as the United Secession. In 1839 the Original Burghers' Synod, or "Old Lights," re- turned to the Church of Scotland. In 1847 the two prime off'shoots from the Church of Scot- land — viz.. Secession of 1733 and Eelief of 1761 — amalga- mated as the present United Presbyterian Church. In 1852 the Original Seceders joined the Free Church. In 1876 the Reformed Presbyterians or Cameronians (the majority of them) joined the Free Church also. The Secession (more strictly so called) which began in 1733 with four "meeting-houses," had attained to thirty-two in 1747 at the date of the division into Burghers and Anti- burghers. In 1766 the number was 120; in 1773 it had risen to 190; and in 1820, at the date of the conjunction of " New Lights," to 262. Again^ the Ptelief Church (the other branch), starting with three "meeting-houses" in 1761, had risen to 115 in 1839. At the formation of the United Presbyterian Church in 1847 the number of congregations was 518, of which 402 REFORMED PRESBYTERIANS. 245 belonged to the Secession share and 116 to the Relief; but omitting congregations in England and Ireland (as we are here dealing with Scotland only), the numbers were respectively 342 and 111— in all, 453. In 1853 it had 446 (several smaU congregations having been incorporated), in 1863 it had 457, and in 1867 it had 493 (with 103 more in England and Ireland). The membership of the whole United Presbyterian Church (the 103 in England and Ireland included), as reported at SjTiod 1867, was 174,947, to which it had risen from 163,554 in 1860. Of this curiously seceding and uniting family of Churches there still remains by itself in Scotland the " Synod of United Original Seceders," with about twenty-five places of worship. This last body, small as it is, is a living testimony to old unchanged opinions of early Seceders, for it is still firm in its adherence to Establishment principles. The like testimony is faithfully borne by the minority of the Cameronians that re- fused to join the Free Church. Reformed Presbyterians : their History. — The Eeformed Presbyterian Church, to which allusion has been made repeat- edly, occupies or occupied a peculiar position. It may be said to be a dissenting Church without being a seceding one. It dissents not only from the Church of Scotland but from the State itself — two of its chief articles of communion being, that it is a sin against God to take an oath of allegiance to the present Government, and that it is a sin also to exercise the elective franchise. The Eeformed Presbyterians are descended from the sterner section of the Covenanters immediately pre- ceding the legal establishment of the Church in 1690. Three of their ministers, named Lining, Shields, and Boyd, being all that they then had, joined themselves to the Church of Scot- land at the Eevolution Settlement ; but the people stood out and procured others. There is no denomination, perhaps, in Christendom, whose peculiar opinions were more definite and inflexible than those of the Eeformed Presbyterians ; yet by 246 REFOKMED PRESBYTERIANS. the influence of time and modern thought even they have been modified. Change of their Fundamental Principle in 1863. — In 1863 their Synod practically agreed to abandon the two distinctive principles above mentioned. The change was glossed over "as a mere matter of discipline." Their own way of putting the matter is : "Synod . . . enacts that, while recommending the members of the Church to abstain from the use of the franchise and from taking the oath of allegiance, discipline to the effect of suspension and expulsion from the Church shall cease." Thus what was admittedly visited with the heaviest penalties which their Church could inflict is henceforth to be passed over without notice. Because the Government of Great Britain was not bound by Solemn League and Covenant to the Presbyterian Church and to Jesus Christ its Head, the Re- formed Presbyterians from 1690 till 1863 persistently described our civil rule as " immoral and anti-Christian," and refused to take part in it. Now these strong words are eaten in, and the original raison cVetre of the denomination is by a deliberate vote laid aside. Schism in their Body in 1863. — The change was resisted by a minority. The majority had forty -four places of wor- ship and about forty ministers ; while the minority had eleven places of worship, but only five or six ministers to these. Those who have made this change are disowned by the E. P. Synods of Ireland, America, and Nova Scotia — all of which bodies, previous to 1863, were in communion with the R. P. Church in Scotland. No sooner was this revolution accom- plished than it was put to the peculiar use of entering into negotiations for union with both the Free Church and the United Presbyterian, whose position during negotiations was to leave the subject of the National Establishment an open question, but whose true position has since come to light after the union negotiations failed. Yet a direct union with the Free Church alone was entered into by the majority of the Reformed Presbyterian Church in 1876. REASON OF VOLUNTARY PRINCIPLE. 247 Expediency the True Reason of the Voluntary Principle. — Thus it is clear, as regards the Eeformed Presbyterian Church, when and how its position became changed from being absolutely in excess as to the proper idea of Establishment, to being able to unite with the chief enemies of Establishment. The list may be completed by alluding to the Free Church by anticipation. Within the memory of this generation, and before our very eyes, we see the Eree Church (in a large ma- jority of its ministers at least) yielding to the same temptation. The constant tendency of being aloof from a iN'ational Church, in point of fact, is to drift into a position of direct antagonism, and elevate the separate state on the fictitious height of a prin- ciple and new discovery in Church government ; while really the whole change is one of expediency and policy, based on some of the worst feelings of hiiman nature — rivalry, hatred, revenge. 248 s CHAPTEE VIII. FROM THE LESLIE CASE TO THE FREE CHURCH SECESSION, 1805-1843. Returning to the main line of the Church's history, we find that at the beginning of the present century, and on to 1816, Principal Hill of St Andrews was the leader of the Moderate party, having become the successor of Robertson in 1780. Principal Hill was succeeded by Dr George Cook of St Andrews in 1816, and he continued till 1843. The other side had for leader Dr Erskine, at whose death in 1803 the leadership passed to Sir Harry Moncreiff. Early in the century the attention of the Church was strongly drawn to education. Parliament improved the schoolmaster's position, and the Church supplemented the improved system by other voluntary improvements of her own. Annual Pres- bytery examinations were made of schools, and a series of Reports from 1819-1872. For sixteen years the Church's efforts in the Highlands were superintended by Principal Baird and Dr Norman Macleod, who brought out a Gaelic translation of the Bible and a schoolbook called the ' Celtic Collection.' It was a Highland Home Mission in fact, as well as system of schools. Within the first quarter of the century arose two ministers of surpassing power, whose gifts and work made a glory to their generation. Dr Andrew Thomson came to Edinburgh in 1810, and laboured till February 1831. Dr Chalmers came ANDEEW THOMSON. 249 to Glasgow in 1815, and in May 1847 died, amid a national sorrow deeper than all Clmrch controversies. The year 1811 was notable for two events : 1st, the start of Dr Thomson's magazine, ' Christian Instructor,' which, during its existence, played a prominent part in the advocacy of the views of its editor, and was the means of quickening religious feeling ; and 2d, the publication of Dr M'Crie's ' Life of John Knox,' followed in 1821 by his 'Andrew Melville,' works by which Scottish literature has been enriched, and which are of singular use in dispelling the popular ignorance which con- founded the early liberality of the Church with the narrow ideas of the subsequent Protesters and Populars. M'Crie died in 1835. From 1800 onwards, with special vigour in cases that occurred in 1813 and 1823, the subject of Pluralities came before the Church, with the result of their almost total aboli- tion. A much more exciting controversy, although only sec- ondarily connected with Churches and Church parties, was from 1824 to 1830 on the question of the impropriety of printing the Apocrypha in the same volume with the in- spired "Word of God. Eobert Haldane discovered the delin- quency of the British and Foreign Bible Society in this, and the matter occupied the ' Christian Instructor ' and a vast host of pamphleteers, who succeeded in proving that the evil had been in existence since 1812, and had been concealed and was in direct violation of one of the Society's rules, and had been associated with needlessly large salaries to those Conti- nental agents who were most blamable. The result was that the bulk of the Scottish subscriptions was withdrawn and new Bible Societies of our own originated. A curious feature of the controversy was that the Church of Scotland sided with Haldane against the London malpractices, while the bulk of Dissenters in Scotland adhered to what was caUed the " Earl Street Committee." Another of the electric forces of the period is seen in the deposition of two ministers in 1831 and 1832, whom men 250 CAMPBELL OF ROW AND IRVING. now regard as prophets rather than heretics. John M'Leod Campbell, minister of Row, a man of holy life, and a preacher whose gospel took the form of love and peace instead of rigid dogmatism, was libelled for certain speculations on the Atone- ment, which were then misunderstood or viewed in the light of fear, but are now largely recognised as a just and Scriptural tempering of, without contradicting or undermining, the doc- trine of our Confession, on lines parallel to the 1st Epistle of S. John as compared with the Gospel of S. Matthew or S. Luke. Edward Irving, born at Annan in 1792, was licensed there in 1815, and fom^ years later became assistant to Dr Chalmers in Glasgow. Called in 1822 to Caledonian Chapel (after- wards Eegent Square) in London, he was for several years one of the most prominent clergymen of the metropolis, passing through phases of subjects and excitement that have been classified as moral, doctrinal, millenarian, and miraculous, wherein finally the Charismata of apostolic times were re- asserted and claimed. His book of 1830, 'Orthodox and Catholic Doctrine of our Lord's Human Nature,' was made the basis of a charge of heresy. Extravagances connected with the alleged Charismata led the trustees of his chapel to appeal (and with success) to the Presbytery of London. In 1832 he was deposed by the Presbytery of Annan, and died at Glasgow 8tli December 1834. Of stainless life and noble intellect, and a prophet-like denouncer of modern vice and vanity and assertor of eternal verities, his name and work, though so irregular in one aspect, bid fair to eclipse even those of Chalmers himself, whose writings are now almost unread, while Irving' s strange story attracts to it biograj^her after biographer. The Voluntary Controversy, 1832. — In 1832 began, and for three or four years continued, a struggle, prosecuted in press, platform, and pulpit, between the Church of Scotland and the Voluntary dissenters. It was the latter who threw down the gauntlet, especially J\Ir Marshall of Kirkintilloch, and Dr VOLUNTARY CONTROVERSY. 251 Ritchie of Potterrow, Edinburgh. When the Church took up the gage, it was in a remarkable degree the same persons who afterwards became leaders in the Free Church who were most prominent. In their arguments against Voluntaryism, many of the well-meaning champions of the Church took up too high ground, and overshot the mark in their keenness to repel the charge that the Church was the mere creature of the State. What was for a while harmless as theory became im- practicable when applied to actual cases in dispute, simul- taneously prosecuted in civil and ecclesiastical courts, and which arose ere the war of principles between Churchman and Voluntary had well ceased. The temper and drift of these discussions may be gathered from the following samples of titles to pamphlets : " Apostasy and Perjury of Voluntary Leaders ; " " The Principle of Voluntary Churches, and not the Principle of an Establishment, proved to be the Peal Origin of Pomish and Priestly Domination : an Historical Essay;" "The Principle of Establishments not essentially persecuting ; that of Voluntaryism shown to be so." Church Extension Scheme. — About this same time there was great and laudable activity in multiplying what were called Chapels of Ease. The Church Extension Scheme was mainly managed by Dr Chalmers, and its success may be judged from the fact that while in 1833 only sixty- two chapels had been erected since 1798 — when they were first sanctioned by the General Assembly — the number of chapels built or in progress of building in 1838 was 187. A natural result of this ex- tension was the question of the status of the ministers of these chapels as regards the courts and business of the Church. Discussions on this subject took place in the Assemblies of 1832 and 1833. Chapel Act, 1834 — In 1834 was passed a Chapel Act, de- claring the ministers of quoad sacra chapels to be " constituent members of the Presbyteries and Synods within whose bounds the said chapels are or shall be respectively situated, and eligible to sit in the General Assembly ; and shall enjoy 252 VETO ACT. every privilege as fully and freely, and with equal powers, with parish ministers of the Church." This was kindly and reasonable in itself ; but it was clearly pointed out by the Moderate minority that it was incompetent for the Church by itself to alter the constituent elements of each of its courts, inasmuch as these had a civil as well as ecclesiastical sanction, and had to deal often with matters that had a civil bearing. Every decision of a court thus altered was liable to be called in question. This in point of fact was verified. The Veto Act. — In the same Assembly the ruling majority of the Popular party (now pharisaically called the evangelical)^ on the motion of Lord Moncreiff, passed the Veto Act. By a majority of 184 to 138 it was made an interim Act, and con- firmed next year "that if, at the moderating in a call to a vacant pastoral charge, the major part of the male heads of families, members of the vacant congregation and in full com- munion with the Church, shall disapprove of the person in whose favour the call is proposed to be moderated in, such disapproval shall be deemed sufficient ground for the Presby- tery rejecting such person, and that he shall be rejected accord- ingly." Par more directly did this second Act encroach on civil rights, especially those of patrons and presentees. Here was done by the Church, brevi 7nanu, the very thing that the Assembly's instruction to its Commission from 1712 to 1781, to seek redress of the grievance of patronage from the Miig and Pai^Uament, had acknowledged the incompetence of the Church of itself to do. The aim perhaps was good, but no excellence of a purpose can justify neglect of proper means for its attainment. It has always been the weakness of this well-meaning party to make its good intentions a justification for any amount of summariness in the means. Its Trial in the Auchterarder Case. — Shortly after the Veto Act was passed, the parish of Auchterarder became vacant ; and on 14th September 1834, the patron, the Earl of Kinnoull, issued a presentation in favour of Mr R Young. The presentee was vetoed, and the Presbytery refused to sus- AUCHTERAEDER CASE. 253 tain the call, which bore only three signatures. Mr Young appealed to Synod and Assembly, both of which coniirmed the decision of the Presbytery. The case was carried before the civil courts by the patron and presentee, to ascertain whether the Presbytery were not bound, on the strength of the presentation they had themselves sustained, to try Mr Young's qualifications, and if they were satisfactory, to ordain him. The Veto declared ultra vires. — It was pleaded that the Presbytery had acted idtra vires in delegating to third parties (the congregation) the trial of the presentee's qualifications; that this duty and its sequents devolved by law on the Presby- tery themselves ; and that the veto was illegal, and invaded the rights of patrons, presentees, and presbyterial courts. The case was heard before the whole court of thirteen judges ; counsel took seventeen days to plead, and the judges seven days to state their opinions, — the result being that, on 8th March 1838, they decided for the pursuers by a majority of eight to five. The next General Assembly authorised the Presbytery to appeal to the House of Lords, which on 3d May 1839, after long discussion, confirmed the decision of the Court of Session. How it might then have been dealt with. — There were various ways in which this serious collision between Church law and State law might have been righted. The simplest would have been for the General Assembly to rescind its own Act and return to the position occupied in 1833, before the Veto was passed. In point of fact, this was virtually what was done in 1843, after the Free Church Secession had taken place. Or an efi'ort might have been made to get the Veto Act confirmed by Parliament, so that it might have been made constitutional, although not so at first. It was an ap- proach to this which was effected in 1843, when Lord Aber- deen's Act was passed, giving to congregations greater freedom in the settlement of ministers than had been before under patronage. By Lord Aberdeen's Act a presentee could be 254 VETO CONTROVERSY. rejected on grounds additional to the old three of life, liter- ature, and doctrine. A complete solution of the difficulty of the Veto Act has been given (but, alas, a generation too late !) in the Patronage Abolition Act of 1874. Extravagant Language used in the Veto Controversy. — It is proper to state that almost all narratives (especially con- temporary ones) of the events of these years, from the Veto to the Secession, that represent the Seceders' views of the controversy, are characterised by a marvellous fury of strong and offensive words. The State is described (especially the law courts) as if it were some heathen persecutor glorying in harassing the Church. Correspondingly, those who remained in the Church after the Secession were spoken of as if they were not Christians at all, but mere State slaves and police. A frightful desecration of Scripture was constantly made in order to convey and insinuate and illustrate these perversions. The whole matter, reduced to its elements, was simply the question as to the competency of the Veto Act of 1834. All along the Moderate party had warned the Populars that it was ultra vires of the Assembly^ and amounted to an attempt by the Church to abrogate or evade the Patronage Act of 1712. The warning was unheeded ; and when trial of the point came to be made in the proper way in the ordinary civil courts of the country, clear and repeated decisions were given in conformity with the views of the Moderates. The Populars, elated by their voting majority and their excessive belief in their own virtue, seem to have counted on coercing the Government. As matters approached the crisis, the Popular majority melted away, so that neither in numbers nor in any- thing else were they able to appear otherwise than simply a large secession. Real Extent of the Secession of 1843 in the Assembly and over the whole Clergy. — The entire General Assembly of 1843 consisted of 456 members, of whom the Free Church had only 193. Of these 193 only 120 were ministers, the remainder being elders. But of the 120 ministers only eighty- SECESSION OF 1843. 255 nine were parish ministers, the other thirty-one being chapel ministers who had no legal right to sit or vote in the Assembly at all. Over the Church at large, matters were even worse for the Free Church party than in the Assembly itself, as the follow- ing extract from Dr Turner's ' Scottish Secession of 1843 ' (p. 359) very clearly establishes; and here also, the figures are beyond dispute: "In 1844 was published 'a Hst of the clergy of the Kirk of Scotland, as on the 18th of May 1843, showing those who adhered to, and those who have since seceded from, the Establishment.' '^ I. From that list the following facts are apparent :■ — 1. The number of the clergy in the Kirk of Scotland, in- cluding the quoad sacra ministers, was . . 1203 2. The number which adhered to the Church was . 752 (including 23 assistants and successors) 3. The number which seceded was . . .451 (including 17 assistants and successors) 4. Thus showing a majority remaining of . . 301 "II. An analysis of this list further shows that — 1. Among the outgoers were included a great number of quoad sacra mmisters, amounting to . . .162 2. The quoad sacra ministers remaining were . . 71 3. So that of parish ministers remained . .681 4. While of parish ministers seceded only . . 289 5. Thus showing a majority remaining of . . 392." Extravagant Self-praise of the Seceders, and Calumny of the Brethren of the Majority. — A persistent series of at- tempts has been made to show that this outgoing minority was something wonderful for every excellence as compared with the majority from which they separated. Here, again, it is right to point out how far the Seceders are deficient in the spirit of charity. While they eagerly represented them- selves as martyrs, the real truth is, that they were guilty of persecuting and slandering a far larger body of peaceful, meek, industrious Christian ministers, whose true character has since 256 SECESSION OF 1843. appeared in their not returning railing for railing, but settling down to every kind of good word and good work, without even blowing their own trumpet. What an amount of silly self-praise on the one hand, and slander on the other, is contained in the two sentences fol- lowing, that present respectively Dr Hetherington's ^ and Dr Buchanan's ^ estimates of the Secession ! — " Dr Welsh, on leaving S. Andrew's Church, was closely followed by all the men of distinguished genius and talent and learnmg, and piety and faithfulness, and energy and zeal, — by all whose lives and labours had shed fresh grace and glory on the Church of Scotland as honoured servants of her Head and King." " The life departed from the Establishment, and those who remained gazed upon the empty space, as if they had been looking into an empty grave." Contemporary Journal of the Secession by Norman Macleod. — The following extract from the Journal of Dr Norman Macleod gives a lively and also critical contemporary account of the great Secession : — "June 2, 1843. — I have returned from the Assembly of 1843, one which will be famous in the annals of the Church of Scotland. Yet who will ever know its real history ? The great movements, the grand results, will certainly be known, and everything has been done in the way most calculated to tell on posterity (for how many have been acting before its eyes !) ; but who in the next century will know or understand the ten thousand secret influences, the vanity and pride of some, the love of applause, the fear and terror, of others, and, above all, the seceding mania, the revolutionary mesmerism, which I have witnessed within these few days'? "It was impossible to watch the progress of this schism without seeing that it was inevitable. " To pass and to maintain at all hazards laws which by the highest authorities were declared to be inconsistent with and ^O' ^ History, vol. ii. p. 524. 2 Ten Years' Conflict, vol. ii. p. 442. SECESSION OF 1843. 257 subversive of civil statutes, could end only in breaking up the Establishment, So Dr Cook said. So Dr M'Crie said in his evidence before the House of Commons. The Procurator told me that when the Veto Law was first proposed, Lord Moncreiff gave it as his opinion that the Church had power to pass it ; that he was unwilling to go to Parliament for its approval until it was certain that its approval was necessary, but that should this become apparent, then unquestionably the Church ought to apply for a legislative enactment. This advice was not taken, and all the subsequent difficulties have arisen out of the determination to force that law. " The event which made a disruption necessary was the de- position of the Strathbogie ministers for obeying the interpre- tation of statute law given by the civil court, instead of that given by the Church court. The moment one part of the Church solemnly deposed them, and another as solemnly de- termined to treat them as not deposed, the Church became virtually two Churches, and their separation became inevitable. ^' Thursday the 18th was a beautiful day, but a general sense of oppression was over the town. Among many of the seced- ing party, upon that and on the successive days of the As- sembly, there was an assumed levity of manner — a smiling tone of countenance, which seemed to say, ' Look what calm, cool, brave martyrs we are ! ' There were two incidents which convinced me that the old and soberer part of the Seceders had a very dififerent feeling from the younger and more violent regarding the magnitude and consequence of this movement. I was in St Giles's half an hour before Welsh began his sermon. Two or three benches before me, and , with a few of this hot genus omne, were chattering and laughing. During the singing of the Paraphrase, old Brown (dear, good man), of St John's, Glasgow, was weeping ; but was idly staring round the church. So in the procession, some were smiling and appeared heedless, but the old men were sad and cast down. Welsh's sermon was in exquisite taste, and very calm and dignified ; but its sentiments, I thought, were a century R 258 SECESSION OF 1843. ahead of many of his Convocation friends. His prayer at the opening of the Assembly was also beantiful. The Assembly presented a stirring sight. But still I was struck by the smil- ing of several on the seceding side, as if to show how light their hearts were when, methinks, they had no cause to be so at the beginning of such a great revolution. The subsequent movements of tlie two Assemblies are matters of history. The hissing and cheering in the galleries and along the line of pro- cession were tremendous. "^ever did I pass such a fortnight of care and anxiety. !N"ever did men engage in a task with more oppression of spirit than we did, as we tried to preserve this Church for the benefit of our children's children. " The Assembly was called upon to perform a work full of difficulty, and to do such unpopular things as restoring the Strathbogie ministers, rescinding the Veto, &c. We were hissed by the mob in the galleries, looked coldly on by many Christians, ridiculed as enemies to the true Church, as lovers of ourselves, seeking the fleece ; and yet what was nearest my own heart and that of my friends was the wish to preserve this Establishment for the wellbeing of Britain. While ' the persecuted martyrs of the Covenant ' met amid the huzzas and applauses of the multitude, with thousands of pounds daily pouring in upon them, and nothing to do but what was in the highest degree popular — nothing but self-denial, and a desire to sacrifice name and fame, and all but honour, to my country, could have kept me in the Assembly. There was one feature of the Assembly which I shall never forget, and that was the fever of secession — the restless, nervous desire to fly to the Free Church. Xo new truth had come to light, no new event had been developed, but there was a species of frenzy which seized men, and away they went. One man ( of ) said to me, ' I must go : I am a lover of the Establishment, but last autumn I signed the Convocation resolutions. All my people will leave me. I never will take a church left vacant by my seceding brethren. If I do not, I am a beggar ; SECESSIOX OF 1843. 259 if I stay, I lose all character. I must go.' And away he went, sick at heart ; and many I know have been uncon- sciously led step by step, by meetings, by pledges, by rash statements, into a position which they sincerely lament but cannot help. There are many unwilling Latimers in that body; this I know right Avell. It amuses me, who have been much behind the scenes, to read the lithographed names of some as hollow-hearted fellows as ever ruined a country from love of glory and applause. But there are also many others there who would do honour to any cause." 260 CHAPTER IX. (1.) GRADUAL RECOVERY AND EXTENSION OP THE CHURCH SINCE THE SECESSION OF 1843. It was undoubtedly a great injury that the Church of Scot- land sustained in the Secession of 1843. The best friends of the Church were saddened and anxious at the state of matters. The enemies and traducers of the Church (any milder names would fail to indicate the temper of the Seceders at that period) had done their utmost beforehand to secure the success of their own experiment, and on the other hand to thwart and discredit the cause they had left. When one looks back calmly on the real figures that measure numerically the proportion of the Secession to the old Church, it is evident that frantic efforts must have been made when so decided a minority managed to make so great a noise. Over the whole Church only 289 parish ministers seceded, while 681 remained, so that not nearly one in three went out. It is a curious token of how the new Free Church was swelled out, to find that an entirely different ratio prevailed among younger ministers in chapels, who, having less to lose, cast in their lot more readily ; so that while 162 of these joined the Free Church, only seventy-one remained. Thus the Free Church got more than two to one of chapel ministers, while she got less than one to two of parish ministers. Doubtless one reason of this different ratio is, that it was the Popular party that was most prominent for some years past in promoting chapel-building and the Chapel Act of 1834. ABUSE BY THE SECEDERS. 261 Systematic Abuse of the Clergy by the Seceders. — The position occupied by the clergy of the !N'ational Church at this period was a peculiarly trying one. They had to fight their way, in every public association or corporation, against an organised system of reproach. In one case that found its way into newspapers and pamphlets, a Free Church majority in a Bible society refused to sit at the same table with some of the best clergymen and laymen of the Church, simply on the ground of their belonging to the Church. In whole districts, at funerals, the company would walk out of the house or refuse to enter if a parish minister were invited to pray. In few towns or villages would the Seceders buy any commodity from a shopkeeper who was a Churchman. The common represen- tation, plausible and superficial, was as to there being sacrifices and difficulties on the side of the Seceders. But there never was a more unjust mistake. Those who stayed in, whether ministers, elders, or people, were daily and weekly loaded with every abusive epithet that could be applied to the basest of men. At that period there were in Scotland several news- papers entirely in the interests of the Tree Church party, whose regular and chief work was to call aU men and things on the one side black and foul, while all on the other side was pure, sweet, and noble. Christian Spirit of Patience and Speaking by Good Works. — This systematic and sanctimonious abuse is aUuded to, not for the purpose of reviving the memory of evil days and evil tongues, but for the purpose of helping to explain how it was that the ministers of the Church of Scotland managed to change a period so disastrous and bitter into the commence- ment of a new period of prosperity and of steady progress in every direction. In their inmost soul they knew that neither they nor their Church deserved this storm of reviling that was let loose upon them. They knew that the old Church of Scotland was the same in its constitution and the same in its Divine Head as before. They knew that they themselves officially had a conscience void of offence, that they were wish- 262 EECOVERY OF THE CHURCH. fill and able to preach the Gospel to the poor, and that the Gospel preached by them was as pure and free as that of any branch of the Church in all Christendom. It was as if by a universal resolve of our ministers a silent vow had been regis- tered — We will not return railing for railing ; we will let con- troversy alone ; we will try by steady work and unceasing prayer to serve our God and our parishioners. Let our per- secutors make distortions, or forge lies, or hurl threats, or spurn our society, Ave will turn neither to the right hand nor to the left : enduring all reproach, and prosecuting our own straightforward course, we will leave God to judge between us, having confidence that a series of years of this Christian en- durance and diligence and devotion will cause the tide to turn, so that the meek shall yet in Scotland inherit the earth. ^ For a number of years past the blessed fruits of this most Christian method have become so plain and plentiful that the Church of Scotland is generally recognised as being clearly ahead of all others, both in good work and right spirit. It is towards her that many in the changing and political sects around are turn- ing as the centre and germ of the Church of the future. ]^ot that we expect others to accept our entire system, or that we expect our framework to remain without cliange in details and externals ; but that as we have lived down a great controversy ^ Professor Robertson (of the Endowment Scheme) gave noble ex- pression to the common feeling: "There is no necessity of turning to the right hand or the left on account of anything that may be said or done against us. We take our stand on the great principle of our religion, and it is the genius of that religion that it abounds to all men. Many statements have been put forth with the object of weakening the respect of the people for their venerable Establish- ment, but by the grace of God the hearts of the people have been steeled against any such attempts. Now that the Church is saved from destruction, let the pulse of every Christian heart throb with an eager desire to promote the extension of Christ's kingdom. This will be the best and most effectual way of refuting the calumnies which have been cast upon us. Rather than again enter upon the bitter waters of contention, and return railing for railing, let us study to be more earnest in the discharge of our Christian duties ; let us take the matter to our hearts and consciences, and strive to correct what is amiss within ourselves." EEVILED BUT NOT REVILING. 263 and slander by patience, and tolerance, and sober intelligent piety, and gradual consolidation since 1843 — so by simple con- tinuance in well-doing, the old historic Church of Scotland, the bush that burned but was not consumed, may gradually com- mend itself to the more quiet and devout portion of the presently outside community. This is a basis of enlargement entirely lawful and charitable, free from the baser alloys of proselytism, politics, revivalism, sacerdotalism, or controversy. Such is the spirit and method whereby the Church has achieved her gradual but sure recovery from the disaster of the Secession of 1843. She has been sadder and wiser ; she has been moved by a godly sorrow and a godly zeal : sowing in tears, she is now reaping in joy. To set forth briefly the career of the Church in the way of recovery and extension since 1843, the plan may be adopted of enumerating certain things that have taken place, sometunes little connected one with another, but all tokens of progress. Church Recovery and Extension in Glasgow. — Previous to the Secession, and in no small degree through the zeal of Dr Chalmers, there was a special church-building society in Glas- gow that did a great work in that city. In many of these new churches, where the minister with a following of people sided with the Free Church, a claim was made to hold on in spite of the change of Church government. This usurpation of build- ings was believed to be contrary to the title-deeds of the pro- perty, and accordingly was tried at law, and ultimately decided by the House of Lords in favour of the Church of Scotland. There Avere thirteen Glasgow churches so situated. The ques- tion evidently was a pure matter of lawful ownership, and ought to have been discussed apart from sectarian controversy ; but from first to last the main part of the Free Church argu- ment, through their counsel, turned not on the trustees and the terms of the trust, but on an abusive picture of the Church of Scotland as so poor in members that it could not use the churches although it had them. Every conceivable taunt was made the more readily, as relevant argument was unavailable. 264 EXTENSION OF THE CHURCH. Look now at these recovered churches. Year by year, steadily, has proved the capacity of the Church to use them for the original purpose of the subscribers. These thirteen churches, received back empty, some of them burdened with debt, and after years of alienation, have now a total membership of 8957. Moreover, by their endoAvment (costing £3000 each), they have been raised permanently to the full status of parish churches, and with all their advantages are able to influence the densely populated and poor localities where most of them are placed far more powerfully than when they were mere chapels. The case of these chapels, however, only represents a small part of the recovery and growth of the Church in Glasgow; for whereas in 1843 there were within the city thir- teen parish churches and thirty-three chapels, and the minis- ters of seven of the former and nineteen of the latter seceded, carrying with them (as was common) a large portion of their flocks, now there are sixty-five parish churches and thirteen chapels, with a membership of 54,000. The same vigour of growth is to be seen in every considerable town in Scotland in refilling parish churches, especially those in which the desolation in 1843 was worst. Growth of the Church in Paisley. — The minister who left the High Church of Paisley spoke of it abusively in his fare- well sermon as a place thenceforth to be occupied by owls and bats. That very church, for a number of years past, has had above 1100, and at present has 1200 communicants; besides which, the congregation has recently spent £4000 in improving their place of worship. The Middle Church has gradually risen to a communion-roll of 640. St George's in nine years increased from 300 to 1118 communicants, and £2000 have been expended in improving the building. Martyrs' Church, which for some years was altogether disused, has now a crowded congregation, 697 communicants, and has been endowed as a parish church. The South Church has similarly been endowed in 1877, has 476 communicants, and 450 seats let. Within the last few years this is the fourth new parish in Paisley. IN THE WEST. 265 Meanwhile the glorious old Abbey enjoys a green old age, for besides the beautiful restoration (largely at the expense of the congregation), it has a communion-roll of 1011. In Greenock. — On the first Sunday after the West Parish Church had been left by the excellent Dr Patrick MTarlan, one of the ablest of the seceding ministers, a congregation of only a few dozens assembled. I^ot only has the communion- roll steadily increased till now it reaches 800, but the same congregation has been the nucleus for other congregations and parish churches. The Middle Church, also nearly emptied at the Secession, has for a number of years been filled to over- flowing, and voluntarily doubles the minister's stipend — the communicants being 1096. The Gaelic Chapel, which was closed for a few years after 1843, gradually prospered on being reopened, till now it is an endowed parish church with 600 communicants. The Old West Kirk, which in 1865 had been a deserted ruin for twenty-three years, was restored at a cost of above .£3000, besides receiving a series of painted windows scarcely surpassed in Scotland, and has since been endowed. Starting with nothing, it has now 536 communi- cants. Since 1875 four new churches have been built, and three of them endowed and erected into parishes. As regards the whole town — in 1843 it had the three old parishes and five chapels. The ministers of two of the former and four of the latter seceded, the seceders permanently re- taining three of the chapels, while one was discontinued and sold. Xow the Church of Scotland in Greenock is represented by nine parish churches and two chapels, with a total qjf 5593 communicants. In Aberdeen. — The Free Church leaning there in 1843 was so marked, that it was made the seat of a Free Church College. In 1843, six of the eight parish ministers and all of the chapel ministers (ten) seceded, yet so marvellous has been the recuperative power of the Church that now the Church of Scotland has seventeen parish churches and two chapels, with 19,107 communicants. So strong is the current of success, in 266 EXTENSIOX OF THE CHURCH Aberdeen, that a few years ago a great sclieme was started for adding five new cliiirclies, all of Avliicli are now in operation, and some of them completely filled. Thus is Aberdeen now a Church of Scotland stronghold. In Dundee. — Great recent increase is apparent in the simple fact that whereas fifteen years ago Dundee had only five parish churches, now it has sixteen, with 15,000 communicants. This extension is largely due to the earnest work and wise coimsels of the late Dr Watson. Of the eleven additions thus made, six have Ijeen built and endowed within the period, three that were chapels have been endowed, one was purchased and gifted to the Church by an earnest layman, one came to the Church along with its congregation by their own option. In Edinburgh. — The same thing holds good of Edinburgh. Nowhere save in Ross-shire was the Free Church so successful at first as in Edinburgh ; but now the once thinly attended parish churches are refilled. In 1843 there were seventeen parish churches, with twenty-two ministers, and of these eleven seceded, several of them emptying the churches which they left. There were fourteen chapels, of which the ministers of thirteen seceded, in three cases permanently retaining their churches. 'Now Edinburgh has thirty parish churches and six chapels, with a total of 28,117 communicants. Xine of its churches have each above 1000 communicants, and two above 2000. The towns thus singled out are not exceptional in rallying round the old Church once more. It is only consideration of space and avoidance of repetition that prevents Stirling, Dum- fries, Perth, and other towns from being dealt with in like manner. Nov is there any real omission, for we have to deal with these and all else — country as well as town. Highland as well as Lowland — when we come to statistics. By anticipation, these instances of detail serve to indicate the distribution and genuineness of the subsequent statistics. Specimen of Recovery in two Country Parishes. — To illustrate the recovery of a like kmd that has taken place in IN COMRIE AND AUCHTERARDER. 267 country parishes of the chiss that suifered most severely in 1843, may be named Comrie, which had a mere skeleton of a congregation left at the Secession, the parish minister having gone out and taken most of his flock with him. A minister of the right sort, alike in talent, temper, piety, and diligence, began the hard work. Scowled at, jeered at, undermined and countermmed, he held on the even tenor of his way, until prejudice and bigotry were comparatively overcome, and there was a communion-roll of 400 members (in a total population of less than 2000) ; and the memory of the good Dr M 'Donald is a tower of strength in his parish and Presbytery. Auchter- arder has a like story of recovery, although the very name seems to have a pugnacious Church militant ring about it. At first the name of Mr Young was accidentally associated with bitter papers and bitter speeches, and days of desolation and mourning. ^ow, and for many years jDast, his name commands the respect of the whole district. He suffered and conquered ; he laboured as a quiet and holy man, the very type of one fitted to retrieve a great disaster, more fruitful in deeds than words, building up the waste place until he had somethmg like 600 communicants in a total population of 3795.^ Simple truth speaks Dean Stanley (Lect. IV., " On Church of Scotland ") : " Auchterarder, the scene of the original conflict, after a few years settled into a haven of perfect peace ; the pastor whose intrusion provoked the collision between the spiritual and civil courts lived and died respected by the whole parish. Lord Aberdeen's Act, 1843. — In the history of the Church of Scotland from 1843 to 1874 — i.e., for the long period of thirty years — a place of great importance was filled by Act 6 & 7 Vict. c. 61, commonly known as Lord Aberdeen's Act : ^' An Act to remove doubts respecting the admission of minis- 1 A well-known local story goes of the old beadle being one day ques- tioned by a Free Church neighbour : *' Weel, Willie, how's the Auld Kirk getting on ? " The answer was quick and gleeful, like a pros- perous bee-keeper : " Man, we'll sune be ready for anither swarm." 268 LORD ABERDEEN'S ACT, 1843. ters to benefices in that part of the United Kingdom called Scotland." The object of this Act (most kindly meant for the relief of the Church) was to give to parishioners greater free- dom in opposing an miAvelcome presentee. For this purpose it was ordained that the presentee should preach in the church of the vacant parish, and that afterwards, if written objections were made by one or more parishioners, being members of the congregation, these should be considered by the Presbytery, and if proven to their satisfaction, should be given effect to in declaring the presentee unsuitable for the parish. No mere dissent or dislike was to be valid, but only " some just cause of exception ; " and the Presbytery were to " have regard only to such objections and reasons as are personal to the presentee in regard to his ministerial gifts and qualities, either in general or with respect to that particular parish, but shall be entitled to have regard to the whole circumstances and condition of the parish, to the spiritual welfare and edification of the people, and to the character and number of the persons by whom the said objections or reasons shall be preferred." This so well-meant Act proved unworkable, or at all events caused great irritation year by year as long as it existed. While it did, perhaps, considerable good in leading patrons to try to satisfy the people with a presentee, yet when col- lision did take place the Church suffered greatly (1) by the disappointed party in the parish being more or less alienated, but especially (2) by the publication of the objections and the evidence in support of them. Many objectors seemed to think of nothing but how to damage a presentee whom they disliked. Ridicule and buffoonery and exposure of the character of ad- verse witnesses led to gross personality and scandal, which was eagerly circulated and turned to the disadvantage of the Church, and even of religion itself. The following is a sum- mary of the melancholy proceedings under the Benefices Act of 1843 for the thirty years of its operation : There were sixty- four cases of disputed settlement, of which the issue was that twenty-nine ministers were settled, fourteen rejected, fifteen LORD ABERDEEN'S ACT, 1843. 269 withdrew, one died ; in five cases the issue is not kno\vn. Four cases came up to two successive Assemblies before de- cision — viz., Hoy and Grgemsay, Banff, Ehynd, Girvan. One parish, Kilmalcohn, had three disputed settlements ere a min- ister was inducted ; and another parish, Scoonie, had two. In thirty-one cases the patron was a private individual, of which fifteen were cases of settlement, and seven withdrawals. In seventeen cases the patron was the Crown, of which eight were settlements and four withdrawals. In six cases the patron was a municipal body, of which five were settlements. Taking the expense of each disputed settlement at <£500 for both parties, the sum expended on the Act has probably been about £32,000 in thirty years. The Patronage Abolition Act, 1874. — These most recent hardships for the Church, extending over thirty years; the immediately preceding hardships, from the passing of the Veto Act on to 1843 ; the earlier hardships that embittered nearly the whole of the eighteenth century, — were the terrible expe- rience of the Church which laid the basis of the Patronage Abolition Act of 1874, 37 & 38 Vict. c. 82, entituled, "An Act to alter and amend the laws relating to the appointment of ministers to parishes in Scotland," which received the Eoyal assent on 7th August, and took eff'ect from 1st January 1875. After abrogating and repealing the Acts of Queen Anne (1712) and Lord Aberdeen (1843), it declares that "the right of electing and appointing ministers to vacant churches and parishes in Scotland is to be vested in the congregations of such vacant churches and parishes respectively, subject to such regulations in regard to the mode of naming and propos- ing such ministers by means of a committee chosen by the congregation, and of conducting the election and of making the appointment by the congregation, as may from tune to time be framed by the General Assembly of the Church of Scotland. . . . Provided always, that with respect to the admission and settlement of ministers appointed in terms of this Act, nothing herein contained shall affect or prejudice the 270 PATRONAGE ACT, 1874. right of the said Church, iii the exercise of its undoubted powers, to try the qualifications of persons appointed to vacant parishes ; and the courts of the said Church are hereby de- clared to have the right to decide finally and conclusively upon the appointment, admission, and settlement in any church or parish of any person as minister thereof." Under the provisions of the Act private patrons who claimed compen- sation are, on the occasion of the first vacancy, to receive a sum equal to one year's value of the living. This is to be paid by way of deduction of one-fourth of the stipend other- wise payable to the minister for each of the first four years of his incumbency. The Crown patronages, and those held by corporations and other bodies, amounted to 373. For these, as well as quoad sacra churches, no compensation is payable. The private patronages in the Church amounted in number to 626. Of these, compensation has been claimed in 242 cases. For 384 livings no compensation was claimed. The exact amount of compensation required has now been ascertained to amount to £59,160 — only payable, however, as vacancies occur. From 1876 to 1886 the amount paid as compensation has been £15,158. Many of the 242 compensation claims originally made have since been departed from, especially fourteen by the Dowager-Countess of Seafield, so that now about £22,500 of the £59,160 is already extinguished. This Act, as has been so conclusively shown by the Duke of Argyll, is a just satisfaction to a historical claim of the Church, re- placing the Church on its best and earliest basis, which is essentially popular. At the same time, this full measure of popularity has its own difficulties, which it will require some efibrt to avoid or overcome — the chief danger being the temp- tation for ministers to cultivate disproportionately those arts that are best fitted to procure promotion and applause, as con- trasted with those more solid an^ unobtrusive qualities that secure true and durable efficiency. Moreover, it has already been found that even this Act, with all its freedom, does not abolish that painful branch of the work of Church courts that SCHEMES OF THE CHUECH. 271 consists in adjudicating upon disputes connected witli settle- ment of ministei^. The tendency to local faction or prejudice is common to all branches of the Church, and can be dimin- ished only by the gradual leavening of communities by the jprinciples of Christian forbearance and intelligence. (2.) THE SIX PRINCIPAL SCHEMES OF THE CHURCH. The Endowment Scheme. — The greatest single work which the Churcli has done since 1843 is that which is known under the name of the Endowment Scheme — one of the six principal branches of ecclesiastical and missionary enterprise directed by the General Assembly through the agency of separate commit- tees that render an annual report to the Assembly.^ The basis of the Endowment Scheme is an Act of Parlia- ment passed in 1844, and known as Sir James Graham's Act. This Act provides that when an income of £120 per annum is secured, the church and district may be erected into a parish quoad sacra on application to the Court of Teinds (a branch of the Court of Session), which investigates the security of the endowment, and adjusts the boundaries with due regard to the interests of neighbouring parishes. To provide .£120 per annum, £3000 must be invested for each quoad sacra parish. The old parishes in contradistinction are quoad civiUa. There are three names connected with the vitality and expansion of the Church of Scotland whose several contribu- tions have been thus distinguished : " The attempt to prevail upon the State to come to the rescue was the first form of the movement for Church extension, directed by a Committee of which Dr Brunton was convener. When it was found that ^ Besides these six principal Schemes, there are other excehent works established and supervised by the General Asseml^ly which are exhibited from year to year in the annual volume of Reports, and summarised in the ' Year-Book. ' Among these, special importance attaches to the nine following — Education, Aged and Infirm Ministers, Aid of Highlands and Islands, Royal Bounty, Correspondence with Foreign Churches, Sunday Schools, Young Men's Guild, Christian Life and Work, Church Interests. 272 NEW ENDOWMENT SCHEME. the State would not build new churches, the Assembly resolved to build them by voluntary effort, hoping to obtain endowment from the State. This was the second period of Church ex- tension, and is linked with the name of Dr Chalmers. But when all hope of obtaining even endowments from the State was abandoned, the Church endeavoured to provide them by voluntary contribution, and it is this period which is associated with Dr Eobertson." Thus the third and most difficult part of this work is that which the Church boldly entered on within three years of the Secession, for in 1846 appeared the " Committee of Endow- ment," with Dr James Eobertson as convener. He was then Professor of Church History in the University of Edinburgh, and had previously earned a high reputation as minister of Ellon, near Aberdeen. At the Assembly of 1847 subscriptions amounting to X8000 were reported, of which commencement no less than £5000 was given by the clergy. Large public meetings were held in the chief towns of Scotland, as in Aber- deen in ISTovember 1851, when the Earl of Aberdeen was chairman, and in Glasgow in January 1852. Up to 1854, besides extinction of debt of £30,000 on the recovered Glas- gow churches, thirty new parishes were endowed and £130,000 had been collected. In 1854 the work assumed a new form under the name of the Provincial Endowment Scheme. Scotland was divided into five provinces (afterwards six), each with a group of about thirty chapels. The principle was, that £40,000 was to be raised locally in each, and that the Central Committee should give £2000 to each of the first twenty chapels in each pro- vince. In 1855 the subscriptions were £30,000. In 1856 meetings were held at Dumfries and Elgin, the latter producing £12,000. In 1857 a great meeting was held in Edinburgh, and £61,000 were reported to the Assembly as the year's con- tribution. In 1858 the province of Lothians had completed its share of £40,000. In 1860 the south-western province was in the same position. NEW ENDOWMENT SCHEME. 273 At Dr Eobertson's death in 1860 upwards of sixty new parishes had been added to the Cliurch, and the whole sum subscribed feU little short of £400,000. For sixteen years this great enterprise was superintended by the late Dr William Smith of Xorth Leith, whose zeal un- doubtedly hastened his end in 1877, at the early age of fifty- seven. To the Assembly of 1870 he was able to report that the work begun by Dr Eobertson — viz., the endowment of fifty churches as originally proposed, and of the one hundred under the Provincial Scheme — had been accomplished. In the interval the population of the country had largely increased, the Cliurch had been compelled to encourage the building of additional chapels, and the Assembly of 1871 authorised the Committee to undertake the endowment of an additional one hundred churches within the next ten years. The Committee offered one-half of the sum needed for the endowment, or £1500 in each case. So successful was this new undertaking, that by the month of December 1876 the whole of those additional one hundred churches were en- dowed, and the way prepared for the endowment of " yet an- other one hundred," as sanctioned by the Assembly of that year. In 1886 this last imdertaking was completed, and the number of new parishes is now 356, costing for endowment £1,257,000, and for building (churches and manses) at least £1,800,000. Parishes existing in 1843 wei-e, .... 924 Parliamentary churches erected into quoad sacra parishes, 40 Endowment Scheme quoad sacra parishes, . . 356 Total of parishes up to June 1887, . . 13*20 No disendowing of the Church can ever touch these new parishes, which now form fully one-fourth of the strength of the Church, and show that the Church is not idly enjoying State benefits without liberally repaying spiritual benefits to the country. This kind of endowment does not provide a full income for a minister, but it provides such an aid as secures s 274 NEW PARISHES ERECTED. permanency and comfort better than hand-to-mouth and year- to-year Yokmtaryism. The only regret in connection with the Act of Parliament regulating the erection of these new parishes is, that it had not been in operation at least two generations earlier. In that case it Avould have averted most of the struggles connected Avith chajDels and chapel ministers — struggles which had a melancholy share in preparing for the calamity of the Secession of 1843. 356 New Parishes, 1847-1887. Aberdeen— 1879 Blackhill. 1879 Ferryhill. 1879 Blairgowrie— S. Mary's 1852 Gilcomstoii. 1860 Blairingone. 1867 Holburn. 1881 Boddani. 1880 John Knox's, 1878 Bonnybridge. 1882 Mannofield. 1879 Braeniar. 1879 Rosemount. 1885 Braes of Rannoch. 1877 Rubislaw. 1874 Brechin— East Church. 1880 S. George's West. 1863 Brodick. 1877 Trinity. 1863 Broughty-Ferry. 1862 Woodside. 1875 Do. S. Stephen's. 1867 Airdrie. 1868 Bridge of Allan. 1860 Alloway. 1887 Bridge of Weir. 1866 Alexandria. 1853 Brydekirk. 1871 Amulree. 1876 Biichlyvie. 1868 AppiD. 1876 Buckie. Arbeoath — 1867 Burghead. 1869 Abbey. 1874 Butter's Ch., Glenapp. 1855 Inverbrothock. 1867 Caddonfoot. 1865 Ladyloan. 1885 Calderbank. 1886 S. Margaret's. 1872 Calderhead. 1862 Ardallie. 1853 Camelon. 1874 Ardentinny. 1863 Carnoustie. 1885 Ardler. 1873 Castle-Douglas. 1855 Ardocli, q.o. 1871 Catrine. 1875 Ardrisliaig. 1883 Cellardyke. 1851 Ardrossan, New. 1876 Chapelton. 1886 Armadale. 1870 Chryston. 1872 Arnslieen. 1869 Clarkston. 1856 Auchencairn. 1882 Cleland. 1886 Auchmithie. 1860 Clova. 1874 Ayr, Wallacetown. 1874 Coats. 1872 Baillieston. 1885 Cockenzie. 1867 Bannockburn. 1865 Coll, q.o. 1880 Banton. 1875 Colliston. 1876 Bargeddie. 1861 Colonsay, q.o. 1862 Bargrennan. 1879 Coltness Memorial. 1868 Barrhead. 1883 Condorrat. 1863 Belhaven. 1859 Cookney. 1878 Bellshill. 1874 Corgarfif. 1876 Birsav. 1863 Corsock. XEW PARISHES ERECTED. 275 1886 Craipriebuckler. 1873 Fortrose. 18(54 Craio^'ownie. 1877 Fraserburgh— West Church 1864 Crieff— West Church. 1880 French ie. 1854 Crosshill. 1870 Friockheini. 1882 Crosshouse. 1874 Fullarton. 1853 Cumloddeii. 1874 Galashiels— West Church. 1864 Dalbeattie. 1885 Gardenstown. 1853 Dalkeith— West Church. 1873 Garelochhead. 1873 Dalreoch. 1869 Gartmore. 1881 Diunet. 1858 Gartsherrie. 1854 Dumfries— S. Mary's. 1870 Garturk. 1860 Duucansbursh. 1860 Gilmerton. Dundee— 1875 jirvan — South Church. 1872 Chapelshade. Glasgow— 1885 Clepington. 1877 Abbotsford. 1877 Logic. 1875 Anderston. 1875 Rosebank. 1879 Barrowfield. 1873 S. Andrew's. 1868 Bellahouston. 1876 S. Enoch's. 1873 Bluevale. 1871 S. Mark's. 1876 Blythswood. 1885 S. Matthew's. 1871 Bridgegate. 1874 Wallacetown. 1853 Bridgeton. Dunfermline — 1849 Calton, q.o. 1855 North Churcli. 1855- Chalmers. 1851 S. Andrew's. 1886 Dalmarnock. 1882 Duntocher. I 1876 Dean Park. 1882 Eday. 1875 Greenhead. 1855 Edgerston, 1882 Billhead. Edinburgh— 1871 Hutchesontown. 1876 Abbey 1873 Kelvinhaugh. 1859 Buccleucb. 1876 Kingston. 1870 Dean. 1876 Kinning Park. 1850 Gaelic. 1853 Laurieston. 1862 Lady Glenorchy's. 1873 Macleod. 1864 Morningside. 1876 Martyrs. 1859 Newington. 1850 Mary hill, q.o. 1882 Old Church. 1867 Maxwell. 1871 Robertson Memorial. 1869 Milton. 1887 S. Aidan's. 1878 Newhall. 1851 S. Bernard's. 1877 Newlands. 1874 S. David's. 1864 Park. 1881 S, Leonard's. 1867 Parkhead. 1863 S. Luke's. 1869 Partick. 1886 S. Margaret's. 1875 Do. S. Mary's. 1887 S. Michael's. 1875 Plantation. 1873 Tolbooth. 1878 Pollokshields. 1871 West Coates, 1876 Port-Dundas. 1862 Elderslie. 1875 Queen's Park. 1851 Enzie. 1875 Robertson Memorial. 1884 Erchless. 1876 S. Bernard's. 1876 Fairlie. 1851 S. Columba. 1872 Fauldhouse. 1866 S. George's-in-the-Fields. 1886 Fergushill. 1863 S. Luke's. 1862 Fisherton. 1863 S. Mark's. 1882 Flotta. 1852 S. Matthew's. 1875 Flowerhill, Airdrie. 1853 S. Peter's. 1872 Forfar — S, James's. 1857 S. Stephen's. 1883 Fort Augustus. 1881 S. Thomas's. 1881 Forth. 1879 S. Vincent. 276 NEW PARISHES ERECTED. Glasgow— 1874 Kirn. 1864 Sandyford. 1870 Kirriemuir— South Church 1847 Shettleston, q.o. 1883 Kirtle. 1854 Springburn, q.o. 1886 Knoxland. 1879 Strathbungo. 1863 Knoydart. 1866 Townhead. 1855 Ladhope. 1877 Wellpark. 1882 Lady bank. 1876 Whiteinch. 1873 Lanark— S. Leonard's. 1882 Glenbuck. 1875 Langbank. 1863 Glengairn. 1860 Largoward. 1867 Glengarry. 1855 Larkhall. 1865 Glenlivet. 1885 Law. 1874 Glenprosen. 1867 Leadhills. 1865 Glenrinnes. Leith — 1858 Glenshee. 1869 S. John's. 1876 Gordon Mem., Barthol. 1847 S. Thomas's. 1857 Gourock. 1876 Lenzie. 1884 Govan — S. Kiaran's. 1866 Levern. 1875 Grahaniston. 1880 Lin wood. 1880 Grangemouth. 1884 Loanhead. 1883 Grantully. 1880 Lochee. 1873 Greeuknowe. 1868 Lochgelly. Greenock — 1858 Lochryan. 1866 Cartsburn. 1854 Logiealraond. 1855 Gaelic. 1887 Lybster. 1882 Lady burn. 1866 Macduff. 1872 North. 1878 Marykirk. 1875 South. 1871 Maxwelltown. 1881 Wellpark. 1862 Maybole— West Church. 1875 Haggs. 1876 Methil. 1882 Hamilton — Burnbank. 1858 Millbrex. 1879 Do. Cadzow. 1873 Milngavie. 1878 Harthill and Benhar. 1876 Milton of Balgonie. 1881 Hawick— S. John's. 1855 Montrose — Melville. 1860 Do. S. Mary's. 1879 Mossgreen. 1862 Helensburgh. 1855 Newark. 1883 Do. West Ch. 1867 New Byth. 1879 Hillside. 1886 New Craighall. 1885 Hogganfield. 1859 Newhaven. 1863 Holy town. 1877 Newmill, Keith. 1851 Houndwoofl. 1853 New Pitsligo. 1874 Hurlford. 1875 Newport. 1875 Hylipol. 1877 Norriston. 1873 Innellan. 1859 North Esk. 1869 Inverallan. 1868 North Yell. 1854 Inverallochy. 1867 Oban. 1869 Invertiel. 1880 Do. S. Coluniba's. 1873 Jamestown. 1869 Ord. 1865 Johnstone. 1876 Overtown. 1868 Kelso, North. Paisley— Kilmarnock— 1874 Martyrs'. 1867 S. Andrew's. 1874 North. 1862 S. Marnock's. 1874 S. Columba. 1879 Kilry. 1878 South. 1874 Kinninmonth. 1859 Pathhead. 1872 Kirkcaldy— S. James's. 1877 Patna. 1884 Kirkfieldbank. 1859 Persie. 1851 Kirkhope, q.o. 1865 Perth— St Leonard's. 1873 Kirkintilloch— S. David's. 1877 Peterhead— East Church. NEW PARLIAMENTARY CHURCHES. 277 1880 South Church, Dalziel. 1880 South Yell. 1865 Springfield. 1877 Stanley. 1878 Stennes. 1859 Stobhill. 1882 Strathfillan. 1860 Strathkinness. 1884 Strone. 1864 Tarbert. 1851 Tenandry. 1850 Teviothead, q.o. 1878 Thornton. 1882 Tighnabruaich. 1876 Torphins. 1878 Troon. 1866 Trossachs. 1874 Uddingston. 1883 Walkerburu. 1861 Wanlockhead. 1875 West Wemyss, 1868 Whalsay. 1855 Wishaw. 1869 Ythan Wells. Parliamentary Churches, 42 in number, with stipends of £120 each, were erected in 1826, to supply destitute districts in the Higlilands and Islands. The money so paid, £5040, comes- out of the bishops' rents and teinds, partly restored by the Crown. The need for them was proven as far back as 1758, through a school report by the S.P.C.K. to the General Assembly : — 1879 Plean. 1862 Pollokshaw 'S. 1856 Portlethen 1861 Portobello. 1871 Portsoy. 1878 Pulteneytowu. 1884 Raith. 1870 Renton. 1872 Rickarton. 1874 Rosewell. 1863 Roslin. 1871 Rothesav- -New Church. 1868 Rutherglen , West. 1876 S. James's, Clydebank. 1876 S. Luke's, Lochee. 1875 S. Mary's, South Ronaldshay 1876 Sandbank. 1877 Sauchie. 1851 Savoch. 1885 Seafield. 1885 Selkirk— Heatherlie. 1868 Sheuchan. 1860 Skelmorlie 1870 Skipness. Aucharacle. Ballachulish. Bernera. Berriedale. Carnoch. Croick. Cross. Deerness. Duror. Foss. Halin-in-Waternish. Inch. Innerwick in Glenlyon. lona. Keanlochluichart. Keiss. Kilraeny. Kinlocliben'ie. Kinloch Rannoch. Kinlochspelvie. Knock. Lochgilphead. Muckairn. North Ronaldshay. Oa. Plockton. Poolewe. Portnahaven. QuarflF. Rothiemurchus. Salen. Sandwick. Shieldag. Stenscholl. Stoer. Strathy. Strontian. Tobermory. Tomintoul. Trumisgarry. Ullapool. Ulva. Home Mission Scheme. — Xext in importance to the per- manent establishment of new parishes is the planting and fostering of chapels, which the General Assembly prosecutes by the agency of another of its leading committees, under the convenership since 1870 of Dr Phin, who then resigned his 278 HOME MISSION SCHEME. parish of Galashiels, and who without any public income de- votes himself exclusively to his onerous office.^ The Endow- ment Scheme and the Home Mission are really one Scheme at an earlier and later stage. The aim of the Home Mission is to start and foster places of worship with a view to their being matured into parishes. In a few cases this idea is not applic- able, but these are exceptions. The Scheme originated in 1828. For some years after the Secession of 1843, there was no necessity for new places of worship, but simply to attend to those that were in an enfeebled condition. Gradually, as these got into order and were endowed, and the Church gen- erally began to rally and population to increase, and espe- cially to settle in new localities in connection with mines and manufactures and health-resorts, a wider sphere opened before the Committee, which the zeal and liberality of the members of the Church enabled it to face. Home Mission vitality and progress are seen in the state of the revenue decennially : — 1843, . £2289 1853, . 4300 1863, . 4765 1873, . 9509 1883, . 10,480 Of late years an important element of the Scheme is a system of grants toward the erection of new chapels, in many cases at the rate of 15s. per sitting. In 1876 alone a special sum of c£l 5,247 was thus voted toward erection or enlarge- ment of thirty-three churches, to cost over £95,000, and to contain 21,638 sittings. For the six years ending in Decem- ber 1883 the sum of .£31,973 was similarly voted to eighty- one churches with 44,768 sittings^ at a total cost of £290,122. Every year chapels are passing by endowments out of the charge of this Conmiittee, while others start into existence to occupy their place. All along it has been a special aim to 1 While this is in the press, Dr Phin died 12th January 1888. In any future edition his noble work will fall to be classed with that of Chalmers, Macleod, and Tulloch, at p. 304. CHAPELS AND PREACHING STATIONS. 279 plant new stations in overgrown parishes, and in the more des- titute and degraded districts of large to\^ais ; for with a Church claiming to be national, and having a history to maintain and anticipate, it is more to the purpose to meet pressing spiritual wants than to search for sunny spots in suburbs where a new church may prove a profitable mercantile speculation. Thus sixty-four of the chapels and preaching-stations that stood on the Home Mission list in 1876 have in 1883 been erected into parishes, with a population of 180,000 under their care, and 22,000 communicants connected with them. Home Mission 1886, total income £8540. I. Mission Stations, 64 ; attendance, 6496 ; communicants present, 1827; grants in aid, .£1650. II. Mission Churches, 72; attendance, 14,300; communi- cants present, 9475 ; grants in aid, £2815. III. Church Building or Enlargement, 15 ; additional sit- tings, 6462 ; grants in aid, £3017 ; total cost, £25,915. Augmentation of Smaller Livings. — In December 1866, at a meeting held in Glasgow under the presidency of the late Lord Belhaven, an Association was formed — principally by laymen, under the sanction of the General Assembly — for the further strengthening of the Church, by providing, through voluntary contribution, for the increase of the stipends of such parishes as fall below £200 a-year. It is called the " Associa- tion for Augmenting the Smaller Livings of the Clergy." The aim of the Association was to raise a Capital Fund of £100,000, the interest of which, along with annual subscrip- tions, might reach £15,000 a-year, which was estimated as necessary for the augmentations proposed. In 1887 the Capital Fund amounted to £78,000. From inquiries carefuUy made, it was ascertained that about 356 parishes were in the unfortunate position of having less than £200 of stipend. The nmnber of small-livings parishes cannot be quite exactly set down, for two reasons : (1) that stipends vary from year to year according to the price of grain, or " fiars prices," so that the same parish will sometimes be on one side of £200 and 280 SMALL LIVINGS SCHEME. sometimes on the other ; while (2) yearly additions of quoad sacra parishes take place, sometimes as many as twenty, most of which have only <£120, as required for endowment. The first distribution took pdace in 1869, and a quinquennial view of the subsequent distrilnitions will show how steadily the fund has progressed. Year. Grants. Amouxt. 1869, .... 139 £1844 1870, 1875, 1880, 1885, 163 2575 267 5240 313 8138 316 8596 This sum of £8596 distributed in 1885 consisted of — (1) In- terest on Capital Fund, £2842 ; (2) Annual Subscriptions to Association, £1454; (3) Income of General Assembly's Com- mittee, £4300. But this is above £5000 short of the annual sum required to raise all the 316 livings then dealt with up to £200 each. In 1886 the amount distributed w^as £8441, and in 1887, £8110. Up to 1877 the fund was dependent on local or special sub- scriptions, supermtended by the Association ; but at the Gen- eral Assembly of 1877 it was resolved to enjoin on all parishes an annual collection on its behalf. This change had a material influence for good, increasing the amount divisible in one year from £5556 to £7851. Since 1878 the Assembly's Committee annually appoints a Sub-Committee to co-operate with the Association in the distribution of grants, and in 1881 the Assembly constituted the Small Livings one of the regular Schemes of the Church. The Church cannot too fully recog- nise the value of a Scheme that involves the social status of hundreds of its clergy, and the future of ministerial supply. It is proper to remember that only a part of the new quoad sarra churches can be considered as " small livings." All such churches have a special freedom as regards funds from seat- rents and church-door collections ; so that in scores of cases, although the fixed stipend is only £120, the actual stipend ranges from £200 or £300 up to, in some cases, as much as FOREIGN MISSION. 281 £900. And this feature in these churches is growing in importance.^ Foreign Mission. — The chief field of our Foreign Mission is India. '-^ It was not till 1813 that, in a new charter granted to the East India Company, a clause was introduced (by the influence of Mr Wilberforce) securing permission for Christian missionaries to land and carry on their work in India ; but with the exception of this permission, Government gave no aid or countenance to the missionaries. The first interest shown by the Church of Scotland in tlie cause of Indian mis- sion-work "svas in 1818, by Dr Inglis pleading its claims before the Society for Promoting Christian Knowledge. Dr Bryce, then an East Indian chaplain, wrote from Calcutta pleading the 1 A well-known passage on this subject, quoted by Dean Stanlej', deserves to be re-quoted here : " ' I must confess,' said Dr Alexander Carlyle in 1747, on the question of the augmentation of poor livings, ' that I do not love to hear this Church called a poor Church, or the poorest Church in Christendom. ... I dislike the language of whining and complaint. We are rich in the best goods a Church can have — the learning, the manners, and the character of its members. There are few branches of literature in which the ministers of this Church have not excelled. There are few subjects of tine writing in which they do not stand foremost in the ranks of authors, which is a prouder boast than all the pomp of the hierarchy. . . . "Who have written the best histories, ancient and modern ? It has been clergymen of the Church of .Scotland, Who has w-ritten the clearest delineation of the human understanding and all its powers ? A clergy- man of this Church. Who has written the best system of rhetoric, and exemplified it by his own writing ? A clergyman of this Church. Who WTOte a tragedy that has been deemed perfect ? A clergyman of this Church. Who was the most perfect mathematician of the age in which he lived ? A clergyman of this Church. Let us not com- plain of poverty. It is a splendid poverty indeed. It is 2>«?<79e?'fa.'> feciinda virorum.'' ''^ - In 1699 the General Assembly "missioned" four ministers to ac- company the ill-fated Darien expedition, not only to labour among the Scotch settlers, but also for the conversion of the natives, and in 1700 touchingly encouraged them. In 1709 the Society for Propa- gating Christian Knowledge was incorporated, at the instance of the General Assembly. David Brainerd was its missionary to the North American Indians in 174.3, and John Martin was sent by it to the Cherokee Indians. Yet the attitude of the Church generally toward missions was hostile, as seen in the vote of Assembly 1796. (See p. 239, above.) 282 DR DUFF. same cause; but no steps were taken in the matter till 1824, when the subject was brought before the Assembly by Dr Inglis. Five more years passed before the members of the Church had subscribed a sufficient sum to enable the Committee to commence their enterprise, and then they were fortunate enough to be able to send out one whose name will ever stand in the front rank of Christian missionaries to the heathen — Dr Duff. For thirteen years, aided by others who followed, he carried on his self-denying labours; but in 1843, he and every other Scotch missionary in India, with one exception, having joined the Free Church, the Church of Scotland had to begin anew — had to find new missionaries and teachers, losing the benefit of all the experience which had been ac- quired. In proof of the gross inaccuracy of ascribing all that is spiritual and energetic to one party within the Church, ref- erence may be made to the dedicatory page of Dr Duff's book on India, where he gives the names of his Committee — viz., Brunton (Convener after Dr Inglis), Gordon, Chalmers, Ritchie, W. Muir, James Grant, John Hunter, John Paul, and John Bruce, " under whose wise, paternal, and prayerful counsels the missionary enterprise of the Church has hitherto been con- ducted with such unbroken harmony of design and such mul- tiplied tokens and pledges of the Divine approbation." Of these nine men only three left the Church in 1843. To show the general position of all branches of Christians in India, and the hopeful nature of their labours, we have the statistics of the Allahabad conference in 1872, that at that date there were in India 225 ordained native ministers, 1985 catechists, 2278 native congrega- tions, nearly 53,000 communicants, and about 225,000 native Chris- tians. Besides these mission schools, there are Government schools, attended by upwards of 3,000,000 Hindoos and 90,000 Moham- medans ; and though there they receive only what is termed secular education, still the change is clearly seen that this, combined with all the forces of Western civilisation, is producing on their intellectual and moral condition. The stations and staff of our Indian ^lission are at present — I. Calcutta, founded 1830. Five European missionaries, one college, 365 students. MISSIONS IX INDIA. 283 II. Madras, 1836. Sub-stations, Vellore and Arkonum, 1867. Four European missionaries. III. Bombay, 1835. Two European missionaries. IV. Punjab, with four stations — Sialkot, 1857; Gujrat, 1865; Wazirabad, 1863; Chamba, 1863. Five European mis- sionaries. V. Darjeeling, 1870; Kalimpong, 1873; Universities' Mis- sion in Independent Sikkim, 1885. Three European mis- sionaries. Besides the nineteen European missionaries, there are seventy- five native agents, 1517 baptised Christians, 215 native teach- ers, 5393 scholars. This great Indian Mission, with its twelve stations grouped in five sections, is managed by a Committee of eighty mem- bers, increased by a representative from each Pj-esbytery, these being formed into eleven Sub-Committees (including those for Africa and China). Hitherto the work has been mainly teaching, but a feeling is growing in favour of a larger proportion of direct evangelisation. The revenue of the Foreign Mission consists of three ele- ments, which stand thus for recent years : — Church at home Legacies and In India, Contributions. Interest. total. 1881, . £11,822 £13,623 £22,853 1883, 11,290 14,570 13,337 1885, 11,092 12,885 21,398 1886, 12,960 14,639 28,806 East African Mission. — In 1875 a mission at once evangelistic and industrial was originated for East Central Africa, in the neigh- bourhood of the river Shire and Lake Xyassa. The station is named Blantyre, after Livingstone's birthplace, and is in lat. 15° 45' S., long. 35° 30' E.. The site is in a high degree salubrious, and the native tribes friendly. Dwelling-houses, a church, and three schools, have been erected, roads made, water introduced, several acres of land brought under cultivation as a home farm. The staff consists of three ordained missionaries, two medical missionaries, lay teacher, general agent, lady teacher for girls, two gardeners and joiner (who also act as teachers) : six native teachers assist in the three schools. Sub-stations have started in 1884 at Domasi, sixty miles north of Blantyre, and in 1879 at Zomba, forty miles, near lake Shirwa. 284 E. AFRICA AND CHINA. There is a regular attendance of about 200 natives at the Sunday- service at Blantyre. A daily service is also held. About 150 children attend school. Recently the station has been made the headquarters of a British Consul ; and the Messrs Buchanan Brothers have started plantations of coffee and sugar, and act as traders in Christian interests, avoiding rum and gunpowder. China Mission. — In 1877, a mission party started for China, consisting of a clergyman and three colporteurs : a medical mission- ary afterwards joined them. The mission is planted at Ichang, a treaty port of 20,000 inhabitants, on the Yang-tse-Kiang river, 300 miles above Hangkow, which is 600 miles inland, A second station is contemplated at Itoo, thirty miles below Ichang. The staff con- sists of two ordained missionaries and a medical missionary, aided by three native agents, who act as catechist, dispenser, and teacher respectively. On Sunday afternoon is a service in Chinese for the small native church. Also a Sunday - school, a daily service in Chinese in the dispensary, and a prayer-meeting every Wednesday evening. Ladies' Association for Foreign Missions, including Zenana Work. — This agency dates from 1837. Previous to 1883 it bore the name of " Scottish Ladies' Association for the Advance- ment of Female Education in India." The present name indicates the aim of the Association to equip all the Foreign Mission stations of the Church with female agencies. The work is carried on at Calcutta, Madras, Poona, Sealkote, and in East Africa at Blantyre. Miss Letitia C. Bernard, M.B. of London University, is at work in Calcutta in zenanas as a medical missionary, with a dispensary for women and children. The organisations of the Association at home now number thirty-eight Presbytery Auxiliaries, and over 220 Parochial Auxiliaries for raising of funds and supply of ladies' work for sale or transmission to their orphanages and schools. They pub- lish an excellent quarterly journal, 8d. per annum — ' News of Female Missions. ' In 1885 the agencies consisted of thirty-three schools and two orphanages, where 2463 pupils are taught, besides which 1400 zenanas are visited. The agents employed by the Association are — twelve European ladies, eleven Eurasian ladies, seventy native female teachers, thirty native schoolmasters and Pundits. Up to 1873 the average income of the Association was about £1800. In recent years there has been a great increase of funds, arising from increase of zeal and improved organisation : — 1879, . . £2945 1885, . . £4392 1881, . . 3231 1886, . . 5287 1883, . . 4831 A Ladies' Missionary Conference is held annually during the sitting of the General Assembly. Colonial Scheme. — About 1817 the Church first seems to COLONIAL MISSION ADOPTED. 285 have directed attention to the desirability of direct intercourse with its members in the colonies ; and in 1819, at the request of the Scotch settlers in Jamaica, the Presbytery of Edinburgh selected and sent out a clergyman there, for whom the Scotch settlers built a church at the cost of .£15,000. ^o step was taken, however, towards any organisation till 1833 ; and it was not till 1836 that the Colonial Committee as it now exists \vas constituted, with Princijial Macfarlan of Glasgow as Convener, and the Colonial Mission adopted as one of the Schemes of the Church. Since then it has afforded assist- ance by which congregations have been formed and ministers settled in districts where, but for the aid of the parent country, given through this Scheme, no such could have been. In the earlier days of the Scheme the work lay chiefly in Canada and ^N^ova Scotia ; subsequently it has been extended to the West Indies, Cape of Good Hope, Australia, Van Die- men's Land, New Zealand. In 1884 the Assembly enjoined special attention to emigrants in Australia and the North- West Provinces of America. In India — Mhow and Meerut are the centres of ministerial work to soldiers and civilians of all classes who are not at- tended to by commissioned chaj)lains. The ministers have a wide area to go over. In Fiji a Presbyterian minister has been sent out at the request of Scottish colonists who at the end of three years relieve the Committee of the share of his support (.£200) they have undertaken. In Cyprus a chaplain is maintained for the Presbyterians, with the prospect of the burden on the Committee being lessened in a few years. In the Mauritius part payment of stipend is given to two Presbyterian ministers who have four churches and ten mission stations with large congregations under their charge. In America grants are given to Queen's College and ]\Iani- toba College to help our countrymen to educate a ministry in 286 GRANTS TO CEYLON, ETC. the Xorth-West Provinces, besides small grants for Home Mission work there. In British Columbia several ministers are partly supported, because their congregations are poor. In Australasia grants are given, on the same principle as to the above-mentioned colleges, to Brisbane Divinity Hall, and to New Zealand for Home Mission purposes. In Ceylon there are four chaplaincies in connection with the Committee, but supported mainly by grants from Government. In 1886 these grants ceased, vested interests, of course, being respected. An additional chaplaincy is supported by the Committee. In the West Indies there are five ministers sent out by the Committee, to three of whom grants are given. They are carrying on important work not only among our countrymen but among the coolies. Grenada may be specially mentioned in regard to the latter. Schools, &c., have been opened in connection with this branch of their work. Most of these churches will no doubt in time become self- supporting, but in the meantime they depend to some extent upon aid from the mother country ; and so long as Scotchmen are enterprising, energetic, courageous, as they are, so long will they continue to make new homes for themselves in the colonies, and so long will they look, and not vainly, for help from their fathers, brothers, and kinsmen in the old country to aid them in erecting their tabernacles and worshipping the God of their fathers, as these liad done before them. The income of the Colonial Scheme for 1886 was £4176. Some years ago, unions entered into in certain colonies (Australia, New Zealand, Canada) between different branches of Presbyterians, gave such concentration and strength that they no longer required help or were not in a position to ally themselves specially with any one branch of the Presbyterian Church in Scotland. At the Assembly of 1878 the Army and Navy Chaplains Committee and the Committee on Continental and Foreign Churches were annexed as branches to the Colonial Scheme. ARMY AND XAYY CHAPLAINS. 287 Army and Navy Chaplains. — With the view of providing for the wants of Presbyterian soldiers, Government appoints and pays five Church of Scotland chaplains and two Irish Presbyterians. Their work lies at the larger military stations. The Church has reason to be proud of the reputation for bravery and devotion to duty gained by the Rev. John ISI'Taggart, one of her officiating chaplains in the Soudan campaign of 1885, and now stationed with a commission at Aldershot. At many other places there are Presbyterian soldiers and sailors where there is no Government chaplain. In these cases it is the practice that Government gives a small sum, according to the number of men at each place ; and the Church, by means of this fund, supplements the sum, so as to enable them to have a resident Presby- terian chaplain. In 1887, our seven officiating Presbyterian chap- lains were stationed as follows : — 1. London, including Chelsea Hos- pital, Duke of York's School, and Windsor. 2. Colchester. .3. Netley Hospital and Winchester. 4. Portsmouth Harbour, Gosport, Haslar Hospital, and neighbouring forts. 5. Parkhurst. 6. Shoe- buryness. 7. Caterham. For the year 1886 the sum drawn from the Colonial Scheme was £535 for payments to officiating chaplains over and above Govern- ment allowances. Continental Chaplaincies. — This branch of the Colonial Com- mittee maintains, in a number of places on the Continent specially frequented by tourists or invalids or scholars, services according to the form of the Church of Scotland. In Paris and in Dresden the service is permanent, under a fixed chaplain, in buildings purchased in 1884. At Geneva and Homburg a service is condiicted during about four months, according to the season. These Continental stations are too few in number for the interests of our Church, but there are others occupied by the Free Church and by American Presbyterians which, looked at from a wider point of view, give a better represen- tation to Presbyterianism as a whole. Mission to the Jews. — Our Church maintains a special Mis- sion for the conversion of the Jews. In 1838 the Assembly first turned its attention to the subject, appointed a committee to report, and despatched a deputation to inquire into the con- dition of the Jews in Europe and Palestine. Their report led the Assembly to adopt a Jewish Mission as one of their Schemes, and two missionaries were established at Jassy and Pesth. In this, as in other cases, a check was given by those missionaries joining the Free Church in 1843; but the Mis- sion was soon reconstructed under the convenership of Dr Hunter, Edinburgh, and has since been carried on unremit- tingly. In 1844 the Committee selected as stations Cochin, on 288 JEWISH MISSION. the Malabar coast of India, and Tunis. The former place was occupied till 1857, when Dr Yule, who had been appointed to it, was transferred to Alexandria. The work at Tunis was brought to a close in 1848 in consequence of the persecution to which our missionary, Mr Davies, and his inquirers and converts, were exposed. In 1846 the Committee began a Mission in the west end of London, which was continued to 1854. From 1847 to 1856 the principal sphere of the Com- mittee's operations was in Germany, where Karlsruhe, Darm- stadt, Speyer, and Wiirzburg were occupied by their agents. After 1856 the German Mission was gradually abandoned on the advice and with the approval of old friends of the Jewish cause in that country, in order that the Committee might be free to enter on a new field now opened up to them. That field was Turkey. In 1856, after the termination of the Crimean war, the American Board of Commissioners for Foreign Missions, having determined to devote all their ener- gies to work among other races in Turkey, proposed that the Church of Scotland should take up their Jewish Mission. This proposal was accepted by the General Assembly of 1856, and in the same year Salonica and Smyrna — stations originally recommended by the deputation of 1839 — were occupied by missionaries of the Church of Scotland. In 1858 Alexandria was handed over to the Committee by the Glasgow Society of Friends of Israel. In 1859 a station for Spanish Jews was opened at Hasskioy, a suburb of Constantinople. In 1864 Eeyrout was added to the list of the Committee's stations. From 1861 to 1867 our Mission carried on an important and interesting work among the Falashas or Jews of Abyssinia. Its agents, Messrs Staiger (now of Beyrout) and Brandeis had many converts among them, but were thrown into prison along with the other Europeans in that country by the Emperor Theodore. On their being brought back in safety by the British army they at once returned to Mission work in the service of the Committee. In 1881 an interesting medical mission was begun at Smyrna JEWISH MISSION. 289 under Dr Prinski Scott, a graduate of the University of Edin- biiro^h and a converted Jew. The stations now occupied are — Constantinople, Smyrna, Salonica, Beyrout, and Alexandria. At the three first-named stations the prevailing language of the Jewish community is Judaeo-Spanish ; at the other two it is Arabic. At Constan- tinople, Smyrna, and Alexandria there are suitable Mission buildings, the property of the Committee ; at Beyrout and Salonica, school accommodation has to be rented. At all the stations the Ladies' Association for the Education of Jewish Females are in correspondence with the teachers of the girls' schools, and at Salonica they are responsible for their appoint- ment and salaries. Though the conversion of adult Jews is not lost sight of, and prosecuted where possible, yet the prin- cipal means relied on is the education of the young. These schools are, of course, not reserved solely for Jews, but do good work among the children of the British residents (who are numerous in Constantinople), and among Greek and Ar- menian children. The revenue of the Jewish Scheme for 1886 was £5264. The expenditure was thus subdivided: Salonica, £418; Smyrna, £734; Alexandria, £1379; Constantinople, £1054; Beyrout, £770. In the five stations are six ordained European missionaries, eight teachers, eight female teachers, three native evangelists, one medical missionary, and one lady nurse. Besides the Sun- day services, there are ten schools with 378 Jewish children and 1804 others. Each of the five Jewish stations is under the special charge of a sub-committee of six or more members at home for correspondence. The grievous wrongs heaped upon the Jews for so long by Christians may well explain the difficulty which is met with in overcoming their prejudices against Christianity ; and yet it is believed that important direct results have been accom- plished by missions to them, and that indirectly much has been done to shake old prejudices, and to leaven the mind of T 290 BAIRD TRUST. Jews with Christian ideas. It is no real objection to such missions, but rather an additional argument in their favour, that those who take part in them have the opportunity, in the great cities of Turkey, of doing good among a very mixed population, including many of our own countrymen — mer- chants, artisans, and sailors — who might otherwise be deprived of Christian ordinances, at least in the form to which they have been accustomed. The Baird Trust. — An account of the several Schemes of the Church of Scotland Moukl be incomplete and ungrateful without some details of the " Baird Trust," the most handsome donation on record by any private person to any branch of the Christian Church. The deed of trust bears date 24th July 1873. It is by James Baird of Auchmeddan, residing at Cambusdoon House, in the county of Ayr. He was chief partner in the (lartsherrie Ironworks, and died in 1870. By the deed of trust £500,000 is made over to a body of trustees, not less than seven nor more than nine, only one of whom is to be a clergyman. Nothing is to be assisted save what is " based and carried on upon sound religious and constitutional principles," which are very specitically desci'ibed with reference to the Standards of the Church of Scotland. The duties of the trustees are, — (1) to assist in building and endowing new churches and parishes where required ; (2) to augment stipends of active and evangelical ministers ; (3) to ascertain religious condition of special districts, and help in arranging constitution and boundaries of new churches and parishes ; (4) to assist in the produc- tion and dissemination of sound literature in connection with the principles, purposes, and institutions of the Church of Scotland ; (5) to assist divinity students preparing for that ministry ; (6) to assist in raising religious teaching and the use of Christian books in schools according to the use and wont of the schools of Scotland ; (7) to establish relations with the Central Home Mission, Education, and Endowment Schemes of the Church of Scotland ; (S) to found a lectureship to be called "The Baird Lecture," with £220 of annual revenue. Thus this great Trust, while so heartily for the Church, is to be quite distinct from all Church courts and committees. It is con- structed so as rather to watch over the Church in what are called evangelical interests than to be itself watched and influenced. It even goes so far as to erect its own creed, to which no objection can be taken so far as it goes. Yet it is not the full and free doctrine of our Standards, but these tied down to one line of interpretation. Even with these two restrictions, it is a most noble and practical gift — all the more practical perhaps for the donor's purpose because thus limited. No annual report of the Trust is published, but the benefits of it are distributed on principles so jiist and prudent that we scarcely BAIRD AXD CROALL LECTURES. 291 hear of a new church or endowment where a Baird Trust grant does not form an element as large, or nearly as large, as the contribution from one of the great Schemes of the Church itself. An idea of the extent and manner of the operations of the Trust may be formed from the following facts, applicable to the year 1877 : Eight grants were paid towards endowment, nine towards church- building, and six towards both combined, amounting in all to £20,000. Besides this, £1100 were expended under the three heads of augmenting stipend, assisting students, and promoting religious instruction. This was exclusive of the expenditure under the lecture- ship, and for working expenses of the Trust. In 1883 the grants paid towards building and enlarging churches and mission halls, and towards endowing churches, amounted to £23,600. Besides this, £480 were expended in augmenting stipend. In September 1887 an official statement was made that the Trust expenditure for thirteen years since its foundation amounted to £285,000, mainly in church- building and endowment. Baird Lecture. — Annual value, £220. The Lecturer shall be a man "of piety, ability, and learning, . . . reputed sound in all the essentials of Christian truth," and shall be a minister of the Church of Scotland " who shall have served the cure of a parish for not less than five years, or a minister of any other of the Scottish Presby- terian Churches who shall have served as pastor of a congregation for a similar period in his own Church." The Lecturer shall be appointed annually, and shall deliver a course of not less than six lectures on any subject of " Theology, Christian Evidences, Christian Work, Christian Missions, Church Work, and Church Organisations, or on such sub- ject relative thereto " — the lectures to be delivered in Glasgow, and also, if required, at another Scotch University town. The Lecturer must publish, at his own cost and risk and to the satisfaction of the Trustees, not less than 750 copies. The Trustees may for one year omit the appointment of a Lecturer and devote the sum of £440 for the purposes of the Lectureship of the succeeding year ; but in the event of their failing to appoint a Lecturer after the lapse of two years, the Moderator of the General Assembly for the time being and the next last ex-Moderator alive are authorised to insist on an ap- pointment being made. Croall Lecture. — This was founded by John Croall, Esq. of >Southfield, who died in 1872, £5000 are vested in trustees, not to exceed twelve in number, among whom are the following and their successors in office — viz., the ministers of Tron, High, S. George's, and S. Cuthbert's (1st charge), Edinburgh; Moderator and senior Clerk of General Assembly of the Church of Scotland ; Procurator of the Church ; Professors of the Faculty of Divinity in the University of Edinburgh. Lecturers selected to be licentiates of the Presby- terian Chui'ches of Scotland, or a clergyman occasionally of any Reformed Church other than Presbyterian — in the latter case agreed to by two-thirds of trustees accepting and acting. Lectures to be delivered biennially in Edinburgh during winter, not less than six in number, and confined to the following subjects : Evidences of Natural 292 TASTE AND LITERATURE. and Revealed Religion ; Person, Work, Atonement, Divinity, and Resurrection of Christ ; Person and Work of the Holy Spirit ; Doc- trine of the Trinity. The same lecturer not to be appointed twice in succession. Lecturer to publish not less than 1000 copies at his own risk. Lee Lecture, in memory of Dr Robert Lee, of Old Greyfriars', began in April 1886, and the principal provisions of the trust-deed are : 1st, That the lecture or lectures shall be delivered in S. Giles's, Edinburgh, at such time of each year as may be tixed by the Trustees on arrangement with the minister and kirk-session. 2d, That the Lecturer shall be a clergyman or layman of the Church of Scotland ; but the Trustees are not precluded, in exceptional circumstances, from inviting an eminent clergyman of the Church of England to lecture. 3d, That the Lecturer shall deal with questions of Biblical Criticism, Theology, or Ecclesiastical History or Policy, with refer- ence more particularly to the circumstances of the time when the lecture is delivered. (3.) SOME POINTS OF IMPROVEMENT. Taste, Tolerance, and Literature. — It is not merely in flourishing congregations, in new parishes, in missionary zeal, that the vitality and progress of the Church of Scotland are to he traced. Fanaticism might accomplish or explain a large portion of such prosperity if the prosperity was one of mere popularity and arithmetic. Interpenetrating all the religious activity of the Church is to be found another kind of activity, intellectual and aesthetic, that shows the Church, especially in its clergy, to be in unison with the best culture of the age. In Church architecture, for example, Scotland, especially in its Established Church, has made great advances in the last generation. The merits of our older pre-Reformation architec- ture are far more widely and heartily appreciated, one result of which has been considerable expenditure in delivering our old churches from the galleries and obstructions of last century. Many of the churches so restored have been adorned with painted windows of high artistic character. Of churches so treated may be specified Glasgow Cathedral ; Paisley Abbey ; S. Giles's and Greyfriars', Edinburgh ; the High Church, Stirling; the old West Kirk, Greenock; Dunblane Cathedral ; TASTE AND LITERATURE. 293 the Old Chiirch, Ayr. In the case of scores of ordinary parish churches large sums have been spent by congregations in tasteful renewal of pews and of windows, and in arrangements conducive to comfort. ISTowhere has progress been more marked than in church music. Since 1870 the Scottish Hymnal, with 200 carefully selected pieces, has been in use with the sanction of the General Assembly; and since 1874 a Children's Hymnal, with 100 pieces. The characteristic of both of these is the main- tenance of a high standard of devotional poetry. The music published for these, including chant, anthem, and sanctus, is of a similar type, genuinely ecclesiastical. In 1884 the Assembly sanctioned an appendix to the Hymnal, together with a more special selection for the young. The new volume, containing 442 hymns in all, together with revision of and additions to former music, cannot fail to ex- ercise a most beneficial influence on the whole character of our Church service. In the same period a corresponding attention has been paid to the literature of prayer. The General Assembly has issued a series of small books of devotion, that have had an immense circulation among Presbyterians at home and abroad. The titles are : ' Family Prayers,' ' Prayers for Social and Family Worship,' 'Prayers for Soldiers and Sailors.' Besides this, since 1864 there is a special Church Service Society, at present consisting of 566 members (of whom 466 are clergymen), whose efforts have been directed towards a compilation of prayers from sources ancient and modern, with a view towards the improvement of the public prayers of the Church. In the province of literature, as distinguished from the mere printing or preaching of sermons, the Church of Scotland has taken a position of no small honour, not only in solidity of matter, but in variety of subject and grace of style. Without going back beyond a single generation, we find among the recently departed such names as those of Dr Chalmers, Principal Lee, ^N'athaniel Morren, Dr Memes, Dr Eobert Lee, 294 CHURCH SERVICE. Professor M'Gill, Professor Crawford, Dr ^N'orman Macleod, Dr John Cook, Principal Campbell, Dr J. M. M'Culloch, Dr M'Vicar, Dr Jamieson, Dr Service, Principal Tulloch, and Professor Lee. Besides these, a very considerable list can be presented of living clerical authors, not a few of wdiom are familiarly known far beyond Scotland itself. Such are the names of Caird, Flint, Story, Boyd, Cunningham, Donald ]\Iacleod, Charteris, Mitchell, Lees, Milligan, Macduff, Gloag, Matheson, Dickson, Sprott, Leishman, Gregor, W. W. Tulloch, E. Edgar, Knight, A. Stewart, A. Menzies. In point of broad sense and tolerant views, whether in historical, philosophical, social, or theological subjects, the writers just named will compare favourably with modern English Churchmen. Improvement of Church Service already in many cases effected, and in many more quietly progressing, is a matter of high importance in any estimate of the Church of Scotland as it is and as it is growing. The particular points embraced in tliis are mainly these : — More frequent celebration of the Lord's Supper. A more public and definite service on occasion of receiving Catechumens for First Communion. Use of the Creed as part of every service in the same way as the Lord's Prayer. Chanting of the Prose Psalter. Transfer of the collection or offertory from the church door to a place in the service. Help where convenient of a Keader (minister, licentiate, student, or deacon) at a Lectern. More orderly and comprehensive reading of Scripture according to a Lectionary, authorised but not com- pulsory. Celebration of Marriage as well as BajDtism in church ; to- gether with a Burial Service at the grave. Daily prayer in towns and populous places. Commemoration of the Birth, Death, Eesurrection, and Ascension of our Lord, as also of Pentecost. CHURCH ARCHITECTUKE. 295 Restoration of a Book of Common Order, in addition to free prayer. i^ot one of these involves any point of doctrine, or is even chargeable with novelty as regards our own history smce 1560. They are restorations of things displaced to the great injury of the Church, when English Puritanism under and after Cromwell invaded Scotland. Their restoration therefore makes us more Scottish, and also re-assimilates us to the Re- formed Churches of Continental Europe. They are lawful elements of order, dignity, and edification, proper for a Na- tional Church that preserves the best of the past, and keeps pace with advancing taste, culture, and tolerance. Improvement of Church Architecture and Freedom of Seats. — Connected with the fabric of churches, two points re- quire attention : to make the sittings more available for all worshippers in common, and to make the building internally and externally worthy and convenient for divine service. It is very questionable whether even in quoad sacra parish churches, over which the Church itself has larger control, it is wise to have seats let from year to year, when we consider the claims of the Church to be both territorial and for the poor. The loss of revenue might easily be made up in the offertory or otherwise. Certainly in the case of landward parish churches the let or sale of seats is a glaring abuse. Allocation of sittings among heritors implies no exclusive right entitling the owner to reserve such sittings when and for whom he will. It is simply a preference claim, Sunday by Simday at canonical hours when the owner is present, or tenants are present to whom he has delegated his right. All space not occupied by them at the beginning of public worship becomes free for that occasion to the first comer. Moreover, such right as there is, cannot be held to apply to additional services which a zealous clergyman may institute in the afternoon or evening of Sun- day, or during the week. These principles would be plainer were aU pews divested of doors and bars, as they ought to be ; 296 CHUKCH ARCHITECTURE. and plainer still were the old usage reverted to of movable chairs instead of pews. In church architecture we require greatly to curtail resort to galleries for accommodation. Where adopted at all, they should be kept low, shallow, and remote, so as to avoid the necessity of an inconveniently and unseemly high pulpit. In new churches the degraded fashion of horse-shoe galleries should be altogether avoided as too suggestive of theatre and circus. A pulpit should never have more than one stair, and it is a semi-profanity to substitute a platform. The Com- munion-table ought to occupy a fixed and central place, and to be kept for one use, totally apart from choir and music- books. Pulpit, Communion - table, and baptismal font should stand at one end of the church, the east end if con- venient, on an elevation of one or two steps ; the best place for puli^it being at one side, the Communion-table in the middle, with the font and lectern opposite the pulpit. The choir should be so placed as not to crowd round the pulpit or immediately in front, interfering with space that ought to be specially reserved for the reverent administration of the sacraments of baptism and the Lord's Supper. An organ should not be put central and conspicuous as if the church were a concert-room. Pews should be without doors, and, if possible, wide enough for kneeling, best of all if movable like a row of chairs. It is advantageous to have the sill of church windows a considerable height above the floor so as to give better light, and at the same time avoid distraction by sight- seeing. In populous places a hall to hold from 150 to 300 is an almost indispensable adjunct to a church, especially for Sun- day-school and Bible-class purposes. Where there is a hall there should also be a church-officer's house, if possible ; or better still, a manse, as part of the group — remote and would- be fashionable residence being a serious hindrance to clerical efficiency in towns. For a really good new church it is necessary not only to PAROCHIAL OEGANISATION. 297 have an architect, but to select one who has made churches a special study, and to get the building outlined on the spot to suit the site with its surroundings. An earnest revival of church architecture on pre-Reforniation models, adapted to our simpler service, is really more needed in Scotland, and would do more lasting good in helping devotional feeling, than the wasteful and vulgar method of multiplying raw mission stations, especially when these are based on denominational competition. Many of our old country churches are capable of great improvement by renewing the interior in an inexpen- sive manner, within reach of congregations independently of heritors, if these are poor or unfriendly. But special know- ledge and taste are required to spare all genuine tokens of local antiquity and to avoid Avhat is incongruous. Improvement of Parochial Organisation. — 1. Xeed, on Prixciple, of Higher Livings or Prizes ix the Church. — While the Home Mission and Endowment vSchemes have for forty years past done a work that has greatly extended and strengthened the Church, and a work which no true Scotsman would wish to see arrested, yet their joint work has affected the Church in a manner that calls now for some considerable modification of both Schemes. The difficulty consists in this, that by creating above 350 ministerial charges with very small income, the status of the ministry has been perceptibly lowered, and the whole Church is being subjected to a process of gradual pulverisation, as if the pastoral and parochial ideal were one minister and one church to about every 2000 of population, without endeavouring, at least in a moderate proportion of cases, to work larger masses by means of one better or older building served by two, three, or four junior clergymen work- ing under one senior. Presbyterian parity, in short, has been both misunderstood and overdone. What is the good of parity in poverty and obscurity 1 There is a safe and useful medium between lordly prelates and a multitude of very struggling ministers. A hint of this intermediate plan we see in the Celtic Church, which managed Scotland from fifty 298 NEED OF HIGHER LIVINGS. monasteries as centres. The hint is renewed in the fifteenth century when, supplementary to the thirteen cathedrals, above forty collegiate churches, each with a provost and clerical staff, were instituted. In the best form of all was the hint renewed after the Reformation, and in Knox's lifetime, under the several names of superintendent, visitor, and commissioner, of whom there were from ten to twenty-six in number at one time between 1560 and 1580. Instead of our having only a very few better livings (four in Edinburgh, two in Leith, three in Glasgow, one in Govan, one in Greenock, and one or two more elsewhere), if these twelve or thirteen were increased to fifty or sixty, and dis- tributed over Scotland in the chief centres of population and influence, and each such minister of a strong old parish were aided by one or more assistants, the best of whom might be ordained after a year or two of good work, many advantages would accrue. Services could be multiplied, and also more carefully conducted, within each mother-church and dependent chapels. A fair and natural ambition would be set before all junior ministers. A class of clergy would be fostered fitted to take a due social position, and fitted also to attract to the ministry the sons of better-class families, and the best talent of the universities, whether of gentle or humbler birth. In corroboration of these views may be quoted Dr Sprott ('Worship and Offices of the Church of Scotland,' p. 266): " Such an amount of work as is done in many English parishes would be impossible in Scotland without a large increase of our clerical staff; and I am only saying what is borne out by the wisdom of ages, when I add that this would be best effected, not by the excessive subdivision of parishes, but by the employment of assistants. Experience shows that a popu- lation of from 5000 to 10,000 can be much more efficiently worked from one than from several centres, while it is the very genius of Christianity never to divide j)eople into classes when it can by any possibility be avoided." Again, there are many places in Scotland where meetings HOW THEY MAY BE CREATED. 299 for worship are necessary and practicable without endowment or even agency of licentiates. Were the old method revived of readers for such places we Avould escape the unsatisfactory nomenclature of student or lay missionaries, and preserve the old parochial unit consistently with pastoral efficiency far better than by multiplying starved clerics. In places of this sort it might be Avell to utilise an already located schoolmaster, to whom an addition of £15 or <£20 yearly for reader's work would be a great boon, and not inconsistent with his week- day duties. Or an intelligent and pious farmer, shepherd, or fisherman, especially if also a member of kirk-session, might without any salary at all, and in a simple dwelling-house, edify- ingly conduct social worship with a few neighbours. This was done extensively for two generations following the Reforma- tion, when the reader was guided by Knox's Liturgy, and periodically visited by parish minister or superintendent. 2. How Fifty Higher Livings may be created. — As re- gards the Smaller Livings Scheme, while its original aim was mainly to benefit old parishes with stipends under <£200, it has been extended to quoad sacra parishes, which, though equally requiring help, are being indefinitely multiplied, so that the original aim is postponed in attainment. Without alienating any part of the fund or collection from either class of small livings, a great impetus might be given to the Special Fund, and to the whole Church, by extending the Committee's province so as to include an entirely new branch dealing with the augmenting of forty or fifty livings (as above suggested) up to £800 or £1000, chiefly by local and congregational effort ; while the Endowment and Home Mission Schemes might provide the fimds necessary for endowed or other assistant ministers in these larger parishes. In dealing with this branch, the work of the Committee would consist, not in collecting or allocating money, but simply in propounding the theory in the selected parishes, helping its attainment by common action, and obtaining an annual report of such stipend augmentation without interfering with its administration. 300 EVILS OF COMPETITIVE PEEACHING. All this would quickly lead to what is greatly needed, a system of universal supplementing of both Teind and Endow- ment stipends wherever there is energy and organisation in a congregation. Even were this wider movement made, the creation of fifty or sixty prizes in the Church would operate wholesomely downwards through every grade of living, and thus accomplish the more special work of the Smaller Livings Committee, perhaps quicker than by working exclusively from below upwards, as at present. The writer ventures to invite the special attention of the Baird Trustees to this idea of creating fifty or sixty prizes in the Church. For thirteen years they have nobly helped by contributing the bulk of their revenue of X20,000 toward chapel-building and endowment of quoad sacra parishes. If there is any soundness in the view here propounded that this has been enough done, if not overdone, for the present at least, one way of counterbalancing the extension work would be to start now a consolidation programme. Suppose one-half of their revenue were offered in sums of <£500 or £1000 to selected parishes, on condition of their adding as much them- selves for the additional endowment of their respective par- ishes. Or the help might be put in grants of <£50 or £100 a-year for five or ten years, over against, at least, a like amount of local supplement. At once a powerful stimulus would be given towards creating a front line of clergy, specially repre- sentative of those social and literary qualities which are needed to make the Church more thoroughly what it ought to be, as a national institution fitted to meet and attract all classes. 3. Evils of Competitive Leets in Vacancies, and op EoTATioN IN Presbyteries. — While the Patronage Act of 1874 ended a long and serious irritation, our present popular system of election of ministers requires more care for its whole- some working. In the more important parishes it is extremely desirable that the electors should, of their own accord, limit their choice to already ordained men who have done ten or fifteen years' good work in some smaller sphere ; and in addi- EVILS OF EOTATION IN PRESBYTERIES. 301 tion to this, that the congregation should seek the man, rather than the man the congregation. Even in very ordinary par- ishes it would be well to have a general understanding that no licentiate under two or three years' experience was to he eligible. Of late years (partly from too easy admission of students and ministers from other Churches) the number of applicants for vacant churches has grown to a sort of scandal. Scores of the most inferior men, instead of seeking promotion by study and faithfulness, seem to fly like vultures to the death column of the daily paper, and finding an entry, "At the Manse of ," forthwith pester the vacant parish with applications and testimonials, both directly and through wire- working friends, to the neglect of their present charge by frequent absence for competitive preaching. The Moderator of Assembly 1887 wisely drew attention to a weakness of the supreme court of the Church that arises from an abuse of Presbyterian parity, which leads to appoint- ing representatives to the Assembly by rotation, whereas the law of the Church distinctly specifies "election." By absolute rotation it is extremely difficult for a minister, who is present only once in four or five years, to learn the forms of business and the necessary method of speaking. The result is, that the bulk of the Assembly speaking falls to a small circle of pro- fessors and elders who have permanent seats, while the great body of the working clergy are silent because comparative strangers. Even if the humdrum or mill-wheel system of rotation were preserved as a basis, it might be so modified by friendliness and common-sense as to give ministers of special fitness and experience more frequent opportunities of represent- ing aright, in voice as well as vote, the real sentiments of their brethren. Another glaring evil of the tread-mill system of rotation is in weakening presbyteries by causing the moderator so elected, and changeable every six months, to be a mere name to which no respect is paid, except (if there be an exception at all) within the walls of the presbytery room, and during the sit- 302 NEED OF MORE PUBLIC SPIRIT ting of the court. The clerk of a presbytery is its only reli- able official, as the moderator may be only a stripling or an evergreen cipher with lifelong incompetency. The moderator of synod is a shade, and only a shade, less haphazard and machine-made, so that here also the clerk is the most potent member. Surely it would be possible to devise a plan that would provide an experienced and really representative moder- ator to a Church court without disturbing the reasonable part of ministerial parity. Why should parity be made a fetish of for the benefit of striplings and ciphers, but to the injury of the whole Church 1 Wiser in their generation are the children of this world. ISTo other body of business men has its chairman provided on a plan so idiotical. Parochial board, school board, road trustees, harbour trust, town council, commissioners of supply, directorates in banks, insurance companies, and rail- ways, all select the man considered most lit to preside, and never trouble themselves with the tender feelings or self-con- ceit of the weaker and commoner members, who just remain for what they are worth to take the part which each is fit for. Equality of vote for the members is parity sufficient among themselves, and safeguard sufficient against the chairman. Even in other Church business done through committees of Assembly, synod, or presbytery, each committee is provided with a convener selected for his fitness ; but mill-wheel or wheel-of-fortune rotation is good enough to provide a button- head for a poor presbytery, with the consolation or aggravation of a new button every six months ! Even worse than the folly of rotation-moderators, is the common custom of appoint- ing the last ordained presbyter to preside at the ordination of a new presbyter. Were there not a craze as to parity, the supreme perverseness of this usage would at once be seen, for it puts one of the most solemn functions of the Church on the least suitable presbyter present. 4. jN'eed op more Public Spirit and less Congrega- tionalism. — While one of the great needs of the Church of Scotland is to get out of the rut of excessive and machine- AXD LESS CONGREGATIONALISM. 303 made parity by proper honour in Cliiirch conrts to experience, talent, and worth, by raising forty or fifty parishes to twice or thrice the average stipend, and by having these prizes spread as fairly as possible over all Scotland and accessible to deserving men, there is an evil connected with increase of stipend which may here be noted and exposed. There are already not a few cases in Avhich considerable stipends are made up for inferior men and by unfair means. The refer- ence is to those cases where almost the whole strength of a congregation is guided toward augmentation of stipend, to the gross neglect of the just claims of the National Church on every endowed parish. In this way a church comes to be " run " like a shop for the selfish benefit of the tenant, or if not for pecuniary benefit, for sham popularity, to the injury of the higher prosperity of the parish, and especially to the loss of the Church of Scotland as a national institution. Such is the case where a minister with £120 of endowment manages to secure £700 of stipend for himself, while he can only get £50 a-year for all the Schemes of the General Assem- bly from over one thousand communicants. Such is again the case where a minister can in three years collect £500 for an organ for congregational gratification, while for the whole cor- porate mission-work of the Church he can only furnish £10 a-year. A third case is seen where the mmister of an old parish, with from £300 to £400 of stipend, can raise £40 for a Sunday-school trip for one day's horse-play, but only £35 a- year for all the six principal Schemes of the Assembly. Such disproportion and lack of public spirit is very sad. Still an- other scurvy trick that is occasionally pla^'^ed on the poor old Kirk is when minister or session takes a sovereign or half- sovereign, splits it into half-crowns, and distributes these over the Schemes, filling the columns, as it were, with smoke to hide the real blank. Is^i an uncommon form of failure con- sists in exercising ingenuity or caprice in criticising one or more of the Schemes as unnecessary or ill-governed, and mak- ing this individual disapproval a ground of disobeying eccle- 304 FIVE GREAT MODERN CHURCHMEN. siastical superiors, and compelling a congregation to co-operate in disobedience. Or, on the plea of local work enough to do, they take up only one or two Schemes from which they them- selves profit. One other source of barrenness recurs year by year in vacant parishes, which may average from twenty to thirty yearly. Even though there be no minister for half a year, public worship is maintained; and where are elders, congregation, or interim moderator that they cannot among them keep up this branch of Christian duty 1 Without un- duly pressing the matter of collections, there can be no doubt that it is the duty of every parish conscientiously and method- ically to aid the Church (whose endowments give themselves stability and comfort) to extend and improve Christian ordi- nances both at home and abroad. So to do is the plainest of all tokens of gratitude for inherited benefactions. Such is the true idea of the Church offertory. Five Great Churchmen of Recent Days. Thomas Chalmers, born at Anstruther in 1780, was educated at 8t Andrews, hcensed when only nineteen, and ordained at Kilmany in 1803. In 1811, writing Article Ghrl'itianity for ' Encyclopeedia Britannica,' had his religious impressions deepened. (Not conversion but promotion, like Isaiah in chapter 6, a prophet already, but receiv- ing a higher call in a fresh vision.) Tron Church, Glasgow, 1814; S. John's, Glasgow, 1819; Professor of Moral Philosophy, St An- drews, 1823; Professor of Theology, Edinburgh, 1828; Principal of New College, 1843; died, 1847 (May 30). From 1803 to 1843 the place and work of this great and good man were in the National Church. These forty years were inside, only four years were outside, and his true fame rests on the inside work, in his theory and practice of parochial economy in Glasgow, in S. John's, and in his exposition and exemplification of the endowed territorial system, in his church extension and otherwise. Scotland never had a better patriot Church- man. His well-earned statue in George Street of Edinburgh is in testimony of this. The testimony of the year of his death is a dying testimony to the soundness of the essential principles of the old Church of his forty best years. " My hopes of an extended Chris- tianity, from the efforts of Voluntaryism alone, have not been bright- ened by my experience since the Disruption. We rejoice, therefore, in the testimony of the Free Church for the principle of a National Establishment, and most sincerely do we hope that she will never fall away from it." FIVE GREAT MODERN CHURCHMEN. 305 James Robertson, born at Pitsligo in 1803, became student at Aberdeen at twelve, and was licensed in 1825. Appointed in 1829 head-master of Gordon's Hospital in Aberdeen ; in 1832, minister of Ellon; 1843, Professor of Divinity and Church History in Edin- burgh ; died, 1860. Although a man of solid literature, he wrote no books, but laboured with a mighty faith to take up the work of Christian patriotism at the point where Chalmers had left it. In his own work he even excelled Chalmers, for the task was vastly harder when the good old Church was both temporarily weakened and slandered. In mere Church polity he was a ^Moderate, but in soul and preaching and enterprise there was no truer Evangelical in all Scotland. His bold, sound, and triumphant Endowment Scheme revived the spirit of the Church in the mere conception, extended the Church as it adv^anced, confounded the Church's gainsayers, and fur- nished an example in one line which the Church had wisdom and zeal to apply all round. Robert Lee, born at Tweedmouth, 1804, studied at St Andrews 1824-32. Principal Haldane certified: "This University has not for many years sent forth a more distinguished student. He has gained during a succession of years the highest honours which the University can award." He advanced step by step. Chapel of Ease at Arbroath, 1833 ; Campsie, 1836 ; Old Greyfriars', 1843 ; Professor of Biblical Criticism, Edinburgh, 1847. His special contribution to the Church had nothing to do with Missions, Home or Foreign, had little to do with doctrine, but was almost wholly in the direction of improvement of the Church service in point of taste and order. In 1859 he was put on his defence for reading of his prayers. He was enjoined to discontinue the book and conform to the Church custom in prayer. His course was to read prayers from MS. In 1863 was appointed a Committee on the laws and usages of worship. When the Committee reported next year, Dr Lee in substance gained a victory, in that such innovations were to be put down only when they produced dispeace in the Church or any particular congrega- tion. The question was reopened in 1865-66, and was to have been rediscussed at Assembly 1867 ; but on May 22d, the very day before the Assembly, Dr Lee fell from his horse in a fit of paralysis, and lingered on till 12th March 1868, so that no debate or decision took place. ^Meanwhile his views were gaining support, both because in themselves seen to be a real improvement, and not less because they were found to have a historical root in the best period of our Church, before the narrowing influences of Puritanism under Cromwell. It was a prolonged hunt or the life of a baited bear that this man endured from at least 1857-67, drawing upon himself the prejudice and routine of the Church, forced into long-continued strife, yet at heart a man of peace and piety, as a man of taste and varied culture. Norman Macleod, born at Campbeltown, 1812 (son of the distin- guished minister of the same name, who served so nobly the Church in the Highlands and Islands). His parishes were — Loudon, 1838-43 ; Dalkeith, 1843-51 ; Barony, Glasgow, 1851-72. End of 1867 and beginning of 1868 he spent four months in India as Commissioner U 306 FIVE GREAT MODERN CHURCHMEN. from the Assembly, in company with Dr Watson of Dundee. In 1869 he was Moderator. From 1860 onwards he was editor of 'Good Words,' and also a frequent contributor. During his last eight years he was Convener of the Foreign Mission Committee, An early experience after '43 was to have attempts made by Scottish Dissenters to boycot him out of the Evangelical Alliance meetings. This he survived so effectively as soon to be reckoned a prize, both there and in the May meetings of Exeter Hall. His strength lay in all movements of a popular, evangelic, and patriotic nature ; so that through his noble enthusiasm he was a champion for his Church as well as for truth and tolerance. A second attempt at boycotting was made against his Magazine, on the alleged ground of its not being all Sunday reading, the real ground of offence being its great circulation, arising from its excellent union of what was evangelical, varied, solid, and liberal. Another experience was a curious storm in his own Presbytery by his New Testament views on real Sunday observance as against Sabbatarianism. In a striking way he won his greatest successes among the working men of Glasgow in the great Barony parish and as a Court preacher at Balmoral. The same frankness and manliness in presenting Gospel truth commended themselves alike in these so different spheres. Equally remarkable was his double enthusiasm and success in Missions, Home and Foreign. Such a personality was a mighty blessing from God to the Church of vScot- land in the rallying years subsequent to the Secession of '48. John Tulloch, born 1823 in the manse of Tibbermore, was student at St Andrews at fourteen, and at end of Arts course took the Grey prize. Went to Divinity Hall in Edinburgh 1842. Licensed at Perth 1844, and next year became minister of East Church, Dundee. In 1847 visited Germany for health. Wrote in ' British Quarterly Review ' on German Theology, and in ' North British Review ' on Sterling and Bunsen. In 1849 translated to Kettins. In 1854 be- came Principal of S. Mary's, St Andrews, on Lord Palmerston's nomination, under recommendation of Baron Bunsen. Gained second Burnett prize for essay on "Theism." Appointed 1856 Dick Ex- aminer; 1859, one of her Majesty's Chaplains; 1862 and 1875, Depute and Principal Clerk of General Assembly; 1872, member of Education Board for Scotland ; 1878, Moderator of General As- sembly ; 1882, Dean of the Order of the Thistle. Chief writings were: 'Theism'; 'Leaders of the Reformation,' 1859; 'English Puritanism and its Leaders,' 1861 ; ' Rational Theology and Christian Philosophy in the Seventeenth Century,' 1872 ; ' Croall Lecture on Sin,' 1876 ; ' Movements of Religious Thought in Britain during the Nineteenth Century,' 1885. Died at Torquay 13th February 1886. He laboured for improvement of the Church service, and was an enthusiastic upholder of the connection between Church and State, both in magazine articles and great speeches, year by year in the Assembly, where he acted since 1882 as Joint-Convener of the Com- mittee on Church Interests. He was a Churchman of the highest rank and best type in modern days, a leader trusted and respected by all parties in the Church. A handsome pension was conferred on FIVE GREAT MODERN CHURCHMEN. 307 Mrs Tulloch by the Queen as a special token of appreciation. His strength lay not in classics, erudition, or original speculation, but in careful study, gathering up historical and biographical theology, so as to bring out the succession and development of honest religious thought, century by century, in the direction of freedom from tra- ditional, priestly, and artificial systems which obscure and clog the original Christianity of the Four Gospels. Good for the Church of Scotland if his combination of reverence and reason secure his con- tinued leadership as a still living power speaking in his books. 308 CHAPTEE X. THE SCOTTISH EPISCOPAL CHURCH. Century of Jacobite Episcopacy, 1688-1788. Most conveniently at this point, when the career of the National Presbyterian Church and its two offshoots has been traced, may an outline be given of the various and curious fortunes of Episcopacy in Scotland from the date of its over- throw at the Ke volution of 1688. Three Dates of Episcopacy. — Modern Episcopacy began in Scotland in 1572 in the Concordat and Convention of Leith in the Tulchan bishops, whose Episcopal character has been rejected even by those who succeeded them in the same dio- ceses, and was from the first a butt for popular ridicule. Thus the first bishops after the Reformation whom modern Episco- palians recognise date only from 1610, when by order of James I., Spotswood, Hamilton, and Lamb were consecrated, without reordination in London by three English bishops. The pure apostolic gift or depositum supposed to be vested in these three came to grief in the strong hands of the free Scots who composed the General Assembly of Glasgow in 1638; so that a fresh London supply was required in 1661, when, by order of Charles II., Sharpe, Fairfoul, Hamilton, and Leighton were consecrated, after reordination in private. Worthy of notice is the development of the Episcopal theory at these three stages. At first it was a name wherewith to draw the old Church revenues for lay lords. Then it was a sort of upper DEPRIVED BISHOPS OF 1688. 309 storey of building added on to a Presbyterian foundation, wliicli was either directly recognised or which men dared not yet reject. Then, under the union of bigotry and tyranny, Pres- byterian orders were altogether disowned or ignored. The deprived Bishops of 1688. — The fourteen bishops who were deprived at the Eevolution died o£f as follows : The Primate Eoss of St Andrews, 1704; Archbishop Paterson of Glasgow, 1708; Halyburton of Aberdeen, 1715; Hay of Moray, 1707; Drummond of Brechin, 1695; Douglas of Dunblane, 1716; Hamilton of Dunkeld, at his death "one of the ministers of Edinburgh"; Ramsay of Ross, 1696; Wood of Caithness, 1695 ; Bruce of Orkney, 1700; Gordon of Gal- loway, after seceding in 1704 to Rome + 1726 ; Graham of the Isles was alive in April 1702 ; Argyle was vacant, but Principal Munro of Edinburgh had been nominated to it ; Rose of Edinburgh, + 1720. Bishop Rose of Edinburgh was the only one of the fourteen who really bestirred himself to help or guide his Church. In 1689 he laboured in London in considtation with Archbishop Bancroft and Bishop Lloyd of St Asaph. He also endeav- oured, through Bishop Burnet, to get a check put on the rab- bling of curates in the west of Scotland. At an interview with the Prince of Orange before the bishop left London for the north, the Prince, hinting at political support from the Episcopal ministers in Scotland, said, "I hope you will be kind to me and follow the example of England." Bishop Rose answered, " Sir, I will serve you as far as law, reason, or conscience will allow me." This honest and cautious reply contained the germ of the difficulties of Episcopacy for a cen- tury to come. The Stuarts had made their Church, and the Church so created repaid by politics what it had got from politics ; it staked its all on a Stuart restoration, and secretly laboured as a Jacobite club. On 14th March 1689 the Estates met at Edinburgh, when the President, the Duke of Hamilton, tried in vain to get the bishops to side with William. Viscount Dundee and others 310 SCOTTISH EPISCOPAL CHURCH. then left the convention and entered on a course which ended at Killiecrankie. "When James had been set aside, and the crown, coupled with the Claim of Right, offered to and accepted by WiUiam and Mary, an Act was passed on 13th April en- joining ministers to pray for William and Mary as King and Queen of Scotland, and to read a proclamation to that effect under pain of deprivation of benefice. Under this statute many were deprived, many fled, and many were rabbled. On 2 2d July a statute was passed abolishing Prelacy, following up the Claim of Right of 11th April, which declared "that Prel- acy and the superiority of any office in the Church above presbyters is, and hath been, a great and insupportable griev- ance and trouble to this nation, and contrary to the inclina- tions of the generality of the people, ever since the Reforma- tion, they having reformed from Popery by presbyters, and therefore ought to be abolished." ^ In 1690 a Commission visited the four Universities to remove those who declined the oath of allegiance and sub- scription to the Westminster Confession. In St Andrews, where the Earl of Crawford presided, the victims were Dr Skene, Rector of the University and Provost of S. Salvator's, Dr Wemyss of S. Leonard's, Dr Lorimer of S. Mary's, and all the Regents save four. In Glasgow the victims were Principal Fall, Dr James Wemyss, Professor of Divinity, and one Regent. In Edinburgh Principal Munro, Bishop nomin- ate of Argyle, and Dr Strachan, Professor of Divinity, suffered deprivation. Practically there were no victims in Aberdeen, through the good influence apparently of the Earl Marischal as chairman of committee. In June 1694 the ministers of the north met in the Chapel of King's College, Aberdeen, to consult in preparation for the visit of the Commission of As- sembly, and drew up a paper of queries and protestation against its authority. A similar protestation was presented by fourteen ministers at Inverness. Three of the signers of the Aberdeen protestation were afterwards deprived and imprisoned. It was ^ See further on this subject at p. 52. BISHOPS WITHOUT DIOCESES. 311 only now that j^ossession was obtained of the Cathedral of Old Aberdeen. In 1695 more than 100 ministers in the north qualified by taking the oath of allegiance apart from conditions as to ecclesiastical conformity. From the first it had been King William's idea to make easy terms for Episcopal ministers being included in the Presbyterian Church by not asking them to renounce Episcopacy, and asking them to sub- scribe the Westminster Confession only as a bond of peace and not as a personal profession. The Westminster Confes- sion had never been displaced during the Episcopal period from 1661 to 1688. But in some cases their conscientious disbelief of William's title, and in most cases their hope of James's restoration, stood in the way of subscribing. Continuance by Bishops without Dioceses. — The primacy of the Stuart Church ended with the death of Archbishop Eoss in 1704, when no attempt was made to appoint a suc- cessor. As only five of the old bishops then survived, there arose an anxiety as to the maintenance of the order. Lest the line of 1661 should die out like that of 1610, two secret con- secrations, John Sage and Jolm FuUerton, took place at Edin- burgh in 1705, and with the same secrecy two more, John Falconer and Henry Chrystie, at Dundee in 1709. Likewise in 1718 Arthur Millar and William Irvine were consecrated in Edinburgh. Bishop Irvine had the peculiar qualification of having preached to Dundee's army just before Killiecrankie, and having repeated his sermon in 1715, at Kelso, to a Jaco- bite army under Lord Kenmure. These consecrations, and others that followed, were made on a new plan, that after- wards was regretted and condemned — viz., that of bishops at large without dioceses. This was done by consultation with the Pretender, so as not to interfere with the royal prerogative. Of these consecrations it has been said : " The prelates cele- brated with a mournful privacy the most august solemnity of the Catholic Church. Their rites were shorn of the old cathedral splendour; their 'Yeni Creator' must be mur- mured like a voice out of the dust." Surely a little less of 312 SCOTTISH EPISCOPAL CHURCH. the "high fahitin" would have been more congruous to a group of elderly men engaged in deliberately dodging British laws of loyalty. As this co-operation with the Pretender has been somewhat slurred over, two later cases of it may be noted here by an- ticipation. (1) In a concordat of six articles in 1731, between the two sets of bishops called Collegers and Usagers, there was a seventh secret article, " that as on the one hand no person was to be recommended by the Chevalier for consecration, so on the other no bishop was to be consecrated without pre- vious intimation to him." (2) Subsequent to this concordat of 1731, the bishops obtained permission from the Chevalier to keep up the Episcopal succession, and to appoint bishops to certain districts, not exceeding seven in number, as they might select without consulting him ; but it w^as agreed that the metropolitan sees of St Andrews and Glasgow should remain vacant, and that no election should take place for Edinburgh unless with his express consent. This last stipulation caused an Episcopal vacancy in Edinburgh of forty years' duration, 1736-1776, to the great discontent and confusion of that dis- trict as concerned the remnant of Episcopalians. With the death of Bishop Eose in 1720 diocesan bishops ceased, and their place was taken by what called itself "The Episcopal College," a body altogether subservient to the po- litical advisers of the Pretender, the chief of whom was Lock- hart of Carnwath. Bishop Eose, in Bishop Sage's deed of consecration, had assumed the style of vicar of the see of St Andrews. Speaking of the bishop's place in his day, Dr Grub perpetrates this ludicrous parallel : "In his later years Bishop Eose possessed an ecclesiastical authority in his own communion unlike anything which had been known in Scot- land since the time of the first successors of S. Columba." On the death of Bishop Eose, Bishop FuUarton was chosen by about fifty presbyters to fill the vacancy, and the choice was ratified by the Episcopal College, who further made EuUarton their Priimis, but without metropolitan authority. On 5tli DEVELOPMENT OF EITUAL. 313 May 1720 the College sent an address, with a report of their proceedings, to the Pretender, who, on advice of Lockhart of Carnwath, appointed Bishop Fullarton one of the trustees for the management of his interests in Scotland — an apjDointment which was accepted, and speaks for itself as to the political structure of the whole system of Scottish Episcopacy at the time. New Development of Ritual ; Collegers and Usagers. — As early as 1703 and 1709 the English Book of Common Prayer began to be used in Episcopalian services at Glasgow, Montrose, St Andrews, Aberdeen, and in Angus and Moray, whereby was shown an increased tendency toward ritual, and in particular a desire to discontinue extempore prayer, which Episcopalians had employed as much as Presbyterians during the period from the Eestoration to the Eevolution. One of the charges against Principal Munro of Edinburgh in 1690, had been his using the Book of Common Prayer in college. "He stated that the Prayer-book had been used in the Chapel Eoyal at Holyrood in the reign of Charles the First, and in many families ever since the Eestoration of Charles the Second. This seems to imply that there had been no public use of the Liturgy, either in cathedrals or parish churches, before the Eevolution. In regard to his own proceedings he added : " When I left off preaching in the High Church, I advised with some of my brethren, and the result was that we should read the Book of Common Prayer and preach within our families i^er vices. . . . We preached to the people upon the Sundays. They came by hundreds more than we had room for, and very many became acquainted with the Liturgy of the Church of England" (Grub, iii. 319). A distinctly iUegal use was made of the College Chapel in Old Aberdeen for the English Liturgy, for a time under Principal Middleton. But the chapel was closed by the Lord Advocate and the Secre- tary of State. In 1707 the General Assembly passed an Act directed against the use of the English Liturgy in Scotland^ referring to it as done " by persons of known disaffection to 314 SCOTTISH EPISCOPAL CHURCH. the present establishment, both of Church and State, the in- troduction of which was not so much as once attempted even during the late Prelacy." The Act enjoins the Commission of Assembly " to use all proper means of applying to the Gov- ernment or otherwise, for suppressing and removing all such innovations." But the Church erred in interfering with the internal arrangements of Episcopal worship, and straining po- litical arguments to palliate an interference which was really oppressive. The legitimacy of this use of the English Liturgy in Scotland was tried in the case of James Greenshields, who suffered imprisonment for it in Edinburgh. But on 1st March 1711 this harsh sentence of the Court of Session was reversed by the House of Lords. The issue was in 1712 the Act of Toleration, which declares it " free and lawful for all those of the Episcopal communion in that part of Great Brit- ain called Scotland, to meet and assemble for the exercise of divine worship, to be performed after their own manner by pastors ordained by a Protestant bishop, and who are not es- tablished ministers of any church or parish, and to use in their congregations the Liturgy of the Church of England if they think fit, without any let, hindrance, or disturbance from any person whatsoever." In this Act of 1712 the Scots Act of 1695 against irregular baptisms and marriages was re- pealed. It was further expressly provided that ministers of the Church of Scotland and Episcopalian ministers should take and subscribe oaths of allegiance and abjuration, and pray for the Queen, Princess Sophia of Hanover, and all the Eoyal Family. This Act was refused by the non-jurors ; but, in company with Court favour in the end of Queen Anne's reign ( + 1st August 1714), it helped towards liturgical services in Scotland. At this date, w^hen High Church views were advanc- ing, the rite of confirmation began to be revived, and in con- nection with it conditional baptism was given to those who doubted the validity of that which they had formerly received DISLOYALTY IN 1715. 315 —i.e., from Presbyterians. Skinner, ii. 613, gives details of this arrogance of bigotry and superstition. The Eebellion of 1715 brought out the Episcopalians of Scotland in their true colour as watchers and plotters to undo the Ee volution Settlement. "VNTiile the Pretender in 1715 was at the Earl Marischal's house of Feteresso, an address from the Episcopal ministers of the diocese of Aberdeen was presented to him by Dr James Garden and Dr George Garden, who only two years before, on occasion of the peace of Utrecht, had presented an address from the same body to Queen Anne ; among other matters bewailing their " want of divinity profes- sors of the Episcopal persuasion, for training of youth in orthodox and loyal principles" (Skinner, Annals, p. 299). The divinity professors might have had a senior as well as a junior class for lessons in loyalty, and also in common honesty. The glaring disloyalty of the non-jurors in 1715 caused the Act of Toleration to be put in force in Edinburgh in 1716, when twenty-one ministers were fined for not praying for the king. The Act was also applied in Aberdeen, where thirty- six ministers were deprived, of whom two-thirds were parish ministers, some of whom had been using the Book of Com- mon Prayer in public worship in the parish church. The University of Aberdeen was now first brought into conformity with the Church of Scotland, Dr Middleton and some of the professors being deprived. A further cautionary or punitive result of the Eebellion of 1715 was the Abjuration Act of 1719, which imposed more distinct and severe penalties on non-juring Episcopal ministers, so that none were to officiate in meeting-houses or congregations where nuie or more per- sons were present beyond the household, without praying in express words for King George and the Eoyal Family, and with- out having taken and subscribed the oath of abjuration. This led a number of congregations to select ministers willing to take the oath, and such were mostly Enrjli.^hmen ; whereby came in an element that has ever since been a source of divi- 316 SCOTTISH EPISCOPAL CHURCH. sion and weakness. It has been observed that the Act of 1719 is practically the last wherein Episcopalians, as once established, are provided for in conjunction with the native and national Church. At this period the little Church was violently divided be- tween " Usagers " and " Collegers." The usages referred to were chiefly these : 1, in the Communion the mixing of water with the wine ; 2, use of an express prayer of invoca- tion ; 3, use of a formal prayer of oblation ; 4, commemora- tion of the faithful departed or prayers for the dead ; 5, im- mersion in baptism ; 6, chrism in baptism and confirmation. The first three of these are associated with the so-called Scot- tish Communion Office ; and the whole six proceed from the High Churchmen, who at Queen Elizabeth's accession opposed the second Liturgy of King Edward VL, and were imported in- to Scotland some years before Bishop Rose's death in 1720. These usages were formally condemned by the Episcopal College at Edinburgh on 12th February 1723, but by special nursing they survived and became the dominant ideas of the denomination. The leader of the bishops who opposed the Collegers was Bishop Gadderar at Aberdeen, previously minister at Kilmalcolm and Kilmaurs, consecrated in 1712 at Lon- don ; one of the consecrating bishops, Hickes, being an Eng- lish non-juror. For a number of years Bishop Gadderar and Bishop Campbell lived in London, taking little part in Scot- tish affairs. Li 1721 the Episcopal ministers of Aberdeen elected Campbell as their ordinary, but the College of Bishops refused their consent. In December 1722, Gadderar came to Aberdeen, having been nominated by Campbell as his vicar. Li 1725 Campbell signed a deed of demission, leavmg Gad- derar free, whose position, however, had previously in 1724 been recognised by the College of Bishops " as bishop of the district of Aberdeen." Such was the heat, that the bishops of the two contending parties in Scotland for a time strove to outvote and outdo each other by consecrating and deposing CAXONS FOR GOVEENMENT OF THE CHURCH. 317 rival bishops ; so that for a series of years the movements of bishops profanely resembled a game of chess. Canons for government of the Church. — A beginning of order was attempted in five canons of a synod in 1727, of which the first is — " Seeing there can be no order or unity in any national or provincial Church without a metropolitan, that all bishops and clergy do own the metropolitan powers to be lodged in the Bishop of Edinburgh during the vacancy of the see of St Andrews, as being vicar-general thereof." Surely this was rather an unlucky beginning, for the best days of the Eoman Church in Scotland from 1107 to 1472 had known no metropolitan. The first Eoman Scottish archbishop, Eamsay, had gone mad^ and been imprisoned in Inchcolm ; while the last, Hamilton, had been hanged at Stirling. Moreover, the selected see of Edinburgh was vacant for seditious reasons for forty years, from 1736 to 1776 ; while the denomination has never yet got a metropolitan but only a Primus. In 1868, when it was proposed by some to revive the archbishoprics of St Andrews and Glasgow, to forestall the Eoman Catholics, and take the wind out of their sails. Bishop Ewing from Argyle laughed down the proposal, by comparing it in solemn conclave to the martial preparations of the Phairshon clan, " with four-and- twenty men and five-and- thirty pipers." Immediately after these canons of 1727, proposals for accommodation were sent to the College bishops, but declined ; and the declinature was followed up by declaring three of the four signatories of the canons not to be bishops at all; yet it is through these challenged or rejected men that the present succession of bishops is derived. The party opposed to the Collegers was led by Bishops Gadderar, Eattray, and Keith. The election of Bishop IMillar for Edinburgh was declared null ; he was suspended, and another named in his place. Bishops Eattray and Dunbar were declared null in their elec- tion and irregular in their consecration. In December 1731 a concordat of six articles was agreed to, with a seventh secret and treasonable (quoted above). But in 1735 the feud broke 318 SCOTTISH EPISCOPAL CHURCH. out afresh, when a Bishop of Dunblane was consecrated by- one party in defiance of the other. At Edinburgh, August 1743, a synod unanimously adopted a code of sixteen canons, of which 2, 3, and 12 confirm the arrangement of Canon 4 of 1731 — viz., "That the bishops of this Church shall, by a majority of voices, choose their Primus, for convocating and l)residing only ; and that no bishop shall claim jurisdiction without the bounds of his own district." Within six months these canons were repudiated by the Episcopal ministers of Edinburgh, who were convened on 17th January 1744 to elect a dean, but, instead of doing so, passed resolutions against the canons as incompetent, on the ground of being made by bishops alone without the advice and con- currence of presbyters. The Edinburgh presbyters were backed by Eishop George Smith, an English non-juror, who charged the bishops in Scotland with an intention to suppress the English Liturgy altogether — referring in this to their strong recommendation of the Scottish Liturgy in 1743. The Edinburgh presbyters drew up a second and a third paper before the Primus replied on 25th January 1745. But all ecclesiastical strife was overshadowed by the landing of Prince Charles Edward six months later, in which Episcopalians, both Collegers and Usagers, were deeply involved. As with the fighting bees in the fourth Georgic, — "Hi motus animorum, atque hiec certamina tanta, Pulveris exigul jactu, compressa quiescent." Rebellion of 1745 and Penal Laws. — At and after 1745 many or most of their churches were shut up or burnt as nests of conspiracy ; and in 1746 was passed "An Act more effectu- ally to prohibit and prevent pastors or ministers from officiating in Episcopalian meeting-houses in Scotland without duly qualifying themselves according to law, and to punish persons for resorting to any meeting-houses where such unqualified pastors or ministers shall officiate." This Act declared that all pastors of Episcopal congregations in Scotland should, before CONSECRATION OF BISHOP SEABURY. 319 1st September next, take the oaths appointed by law, and should after that date pray in express terms for the King and the Eoyal Family by name, faiHng which the meeting-house should be shut up, and the preacher be imprisoned for six months for the first offence. Only in five cases was qualifica- tion made under this Act. An Act of 1748 further defined as to sufficiency of letters of orders, and also what was a chap- lain. To meet these Acts preachers kept to the statutory number of four, but had houses arranged like the runs in rabbit-warrens, so that others could see and hear at the same tune. There were only two prosecutions made under the Acts — John Skuiner of Longside, author of " TuUochgorum," in 1753 at Aberdeen, and John Connachar at Inverary in 1755. It Avas a pitiful restramt, especially for a reaUy good man like Skinner, whose biography is charming reading ; but the Church had brought itself to tliis pass by wilful and prolonged re- sistance to the constitutional settlement of 1688. When George III. acceded in October 1760, milder days came, and ministers ventured to officiate more openly, and began to erect meeting-houses anew. In 1764 appeared a new edition of the Communion Office, revised by the Primus, and generally recognised. In 1776 Bishop Falconer was elected at Edinburgh, after a self-imposed and seditious vacancy of nearly forty years. % Consecration of Bishop Seabury. — In August 1784 Dr Samuel Seabury of Connecticut applied to the Scottish bishops for consecration, which took place at Aberdeen on 14th!N'ovem- ber of the same year. This was associated with the American Declaration of Independence. Episcopalians there wished bishops of their own, and the English law forbade consecration of those who did not acknowledge the royal authority. The day after the consecration a concordat was made " between the Catholic remainder of the ancient Church of Scotland and the now rising Church of Connecticut," in seven articles, of which No. 5 puts the hobby of the Scottish Communion Office on poor Seabury. American Episcopalians made short work of 320 SCOTTISH EPISCOPAL CHUKCH. the pactionary office, as they have also done with the Athana- sian Creed and its maledictions. Notwithstanding these draw- backs the centenary of the event was grandiloquently cele- brated at Aberdeen in 1884, with "functions" and speeches ; but some may question the honour that consists in being made a convenience of as a substitute for another, seeing it was only after failure in England that Dr Seabury, Coelebs-like, made his northern tour in search of a mitre. Loyal Prayers resumed. — The century of Jacobite Episco- pacy closes with an amusing conjunction of three dates. The first is the death of Prince Charles at Rome, 31st January 1788; the second is an Episcopal Synod on 25th May 1788 resolving that prayers should be offered for King George, the Queen, and the Royal Family ; the third is the immediate inti- mation thereof to the Secretary of State, and in 1789 a visit of three bishops to London to lay their claims for relief before Parliament. The relief claimed was just ; but the date of the claim shows that the penal laws complained of were also just, not as against a Church, but as against a Church that had allowed itself to become a political club. To indicate the numerical strength of Episcopacy in Scot- land during this post-revolution century. Bishop Freebairn says that in 1734 there were 126 presbyters, exclusive of the prelates. Bishop Keith in 1743 says 125. At Bishop Fal- coner's death in 1784 there were four prelates and forty presbyters. Modern Scottish Episcopacy. Repeal of the Penal Laws. — It was 15th June 1792 before the Act passed for repeal of the penal laws affecting the Epis- copal Church. In 1789, after passing the Commons, it was hindered in the Lords by the opposition of Chancellor Thur- low. The substance of the Act was that all pastors or minis- ters in any Episcopal congregation are to take and subscribe the oaths of allegiance and abjuration and the assurance, and subscribe a declaration of assent to the Thirty-nine Articles of EEPEAL OF PENAL LAWS. 321 the Church of England, and during divine service pray for the King and the Eoyal Family in the same form as in the English Liturgy. All persons exercising these functions to be inca- pable of holding any benefice in England, or officiating where the Liturgy was used, unless ordained by an English or Irish bishop. This Act of Relief received no opposition from the Church of Scotland, and, on the contrary, was supported by prominent men like Principal Robertson of Edinburgh, Principal Camp- bell and Dr Gerard of Aberdeen, while almost the only opposi- tion to it proceeded from some of the qualified ministers of English ordination who officiated in Scotland. Without the concurrence of the English Church the Act could never have passed ; and to secure that support, a deputation of three Scottish bishops addressed a letter to Dr Moore, Archbishop of Canterbury, explaining their position and claims. "They mentioned that, since they came up, they had joined in the public worship of the English Church, with which they de- clared themselves to be in full communion ; that they believed the Book of Common Prayer to be the best composed liturgy in the world ; that in Scotland they constantly used the Morning and Evening Service of that Book, and also the occasional offices when requisite ; and though their Eucha- ristic service was the Scottish Office, nearly as authorised by King Charles L, that they did not make it a condition of communion, but allowed their clergy to use either the Scottish or the English Office, and that some of them actually used the latter."— (Grub, iv. 103.) Conventions to reconcile Ministers in English Orders. — On 2d August 1792, a convention, with lay delegates from each congregation, met at Laurencekirk to report the Relief Act and endeavour to use it to restore unity of congregations- (chiefly in the south of Scotland) claiming connection with the Church of England, but refusing obedience to Scottish bishops. Dean Skinner of Forfar, 'Annals of Scottish Epis- copacy,' p. 266, says : " The whole body of such clergy X 322 SCOTTISH EPISCOPAL CHURCH. amoimied then (1793) in number to about a half of the regular Scottish Episcopal clergy." An earlier and similar meeting at the same place, at Martinmas 1789, was remarkable as the first time since the Eevolution when the laity were summoned on any Church business. No great progress was made in bringing ministers of English ordination under the Scottish bishops, as another meeting for the same purpose was necessary at Laurencekirk in 1804. Six articles of union were then offered to the Englishers, of which the third was : " Every such clergyman shall be at liberty to use in his own congregation the Liturgy of the Church of England, as well in the administration of the sacra- ment of the Lord's Supper as in all other offices of the Church." This was preceded by an adoption of the Thirty- nine Articles by the Scottish clergy in evidence of their entire conformity with the Church of England. The adoption of the Thirty-nine Articles in 1804 was made more complete and simple, for a pur2wse, than the real views then current justi- fied. Dr Grub, iv. 115, says: "The Primus himself [Bishop Skinner] was of opinion that some explanations were proper, to show that the Scottish Church rejected the Calvinistic in- terpretation of Articles 17 and 25, and to mark in what sense she was willing to receive those which, like 35, 36, 37, were peculiar to the Church of England." Altogether, it is curious to note the slender relation of the Episcopal Church in Scotland to doctrine or confession, as stated by the same friendly author (iii. 217), for the Restora- tion-Revolution period, and (iv. 115) for the period 1688- 1788. "In doctrine, the old Confession [1560], ratified at the beginning of the Reformation [1567], possessed a certain degree of authority, but rather as sanctioned by the State than as enjoined by any ecclesiastical law. The Confession of Faith and the Catechisms drawn up by the Westminster Assembly, like the other Acts of the Covenanting Assemblies and Parliaments, were no longer of any authority, though some of the bishops seem to have tolerated their use. There was practically, however, at this period little reference to any STATE OF THE CHUKCH. 323 other standard than the Scriptures and the Apostles' Creed." " After the Eevohition, the old Confession of Faith, to which the State had given a certain degree of authority, was disre- garded by the bishops and clergy ; and during the eighteenth century, the only recognised formularies of doctrine in addi- tion to the Holy Scriptures, were the Creeds in the Book of Common Prayer. These might have been thought sufficient, had it not been for the requirements of the statute of 1792, and the scruples of the clergy of English ordination — the more especially that certain expressions in the Thirty-nine Articles were objected to by some of the Scottish clergy as admitting an interpretation opposed to the teaching of the Church." To promote the policy of gathering in the English Episco- palians to become Scottish, took place the election in 1806 of Bishop Sandford of English ordination for Edinburgh. In 1808 Bishop Gleig was elected for Brechin, but, like Bishop Torry just before, in the same year, had to sign privately to the satisfaction of the Primus, Bishop Skinner, an acceptance of the Scottish Communion Office. In doing this, he declared that he was then the only minister in the diocese of Edinburgh who used it. vSurely this emphasis and enforced use of the Scottish Office was not very consistent with what was done in 1804, when wooing or Avheedling the men of English ordina- tion with their own Liturgy and Thirty-nine Articles, or with the statement made in 1789 to the Archbishop of Canterbury, to gain his help in the repeal of the penal laws, that their clergy were allowed to use either the Scottish or English Office. State of the Church and Growth of its Canons. — Before proceeding further in the narrative of the present ■century it may be useful to note how the Church stood in organisation. Dr Gordon (Scotichronicon, ii, 310) quotes an Almanac of 1801 which exhibits the Scottish Episcopal Church as then consisting of seven bishops and forty-five clergy, thus located : — 1. Edinburgh. — Bishop and three ministers; with chapels at Leith, Stirling, and Glasgow. 324 SCOTTISH EPISCOPAL CHUECH. 2. Dunblane and Fife. — Bishop ; with chapels at Miithil, Alloa, St Andrews, Pittenweem, Cupar. 3. Dunliehl. — Bishop at Laurencekirk; chapels at Forfar, Kirriemuir, Meigle, Perth, Strathtay. 4. Brechin. — Bishop at Dundee; chapels at Arbroath, Brechin, Montrose, Lochlee, Drumlithie, Stonehaven, Muchalls. 5. Aberdeen. — Bishop ; chapels at Aberdeen, Old Meldrum, Ellon, Cruden, Peterhead, Longside, Lonmay, Pyvie, Turiff, Cuminestown, Banff, Portsoy, Arradoul, Forgue, Meiklefolla, Blairdaflf. 6. Moral/. — Bishop at Fraserburgh; chapels at Elgin, Keith, Huntley. 7. i?o.s>'. — Bishop at Inverness ; chapels at Ord, Appin. At this date the Church was fortunate in the character of its presiding bishop, who gave steadiness, policy, and consoli- dation, which formed the basis of a fresh departure as contrasted with the feuds and follies of the Collegers and Usagers. John Skinner in 1782 was consecrated coadjutor bishop to Bishop Kilgour of Aberdeen (also Primus). In 1786 he became sole bishop, and in 1788 Primus. He died in 1816, aged seventy- three. He was the worthy son of a still more talented and scholarly father, John Skinner, born 1721, died 1807, author of "TuUochgorum," poet and Church historian, in early life trained in the Church of Scotland. His Latin verse recalls the best days and works of the old classic Scotsmen. A third John Skinner, in the third generation of the same fine race, de- serves mention, the son of the Bishop, and Dean of Forfar, whose 'Annals of Scottish Episcopacy,' in continuation of his grandfather's History, and covering his father's episcopate, is a piece of admirable work. William, brother of the preced- ing, became Bishop of Aberdeen in 1816, Primus in 1841, and died in 1857, aged seventy-nine, also an honour to his family and Church,^ A synod at Aberdeen in 1811 adopted twenty-six canons. 1 Bishop Low, in a curious passage in Gordon's Shaw's 'Moray,' iii. 355, calls him "that gi^eat stot o' the north." GROWTH OF ITS CAXONS. 325 At the opening of the synod the bishops used patronis- ing airs to the deans and representative presbyters, but by Canon 5 these secured for themselves the place of a Second Cliamher or Lower House. Canon 15 provides for the Scottish Communion Office alone to be used in consecration of bishops, and requires the bishop consecrated to assent to it as " sound and of primary authority." Here is one more step in the policy of stealthy advance toward extreme ritual ; and another step still immediately follows. The surplice was hitherto not generally used, but now its careful introduction is recom- mended in an appendix to these canons. " Eecommendation of a proper clerical habit. — Whereas it was represented to the Synod of the Episcopal Church in Scotland, holden at Aber- deen in the year of our Lord 1811, that different dresses have of late been worn by the clergy officiating in this Church ; and whereas more importance seems to have been attached to the colour of the clerical vestments than can properly be ascribed to any colour, it is hereby declared, that it is not essential to the purity of public worship whether the clergyman, when reading prayers, be arrayed in a white or in a black vestment ; yet as the white garment was the proper sacerdotal vestment of the Jewish priesthood, and likewise of the Christian priest- hood through the universal Church for at least 1400 years; as it is the proper sacerdotal vestment of the United Church of England and Ireland, with which the Episcopal Church in Scotland is in full communion ; and as white seems to be a much more proper dress for the ministers of the Prince of peace and purity, than black, if propriety can be attached to any colour; the Synod recommends to the several clergy of this Church to wear the surplice when publicly reading prayers or administering the sacraments, but to introduce it with prudence and discretion, by explaining, where they find it necessary, the principles on which they have adopted the use of this very decent dress." In 1822 the Scottish bishops presented an address to George IV. at Holyrood. 326 SCOTTISH EPISCOPAL CHURCH. A fresh revision of the Canons of 1811 took place at a synod at Laurencekirk in 1828, whereby their number was increased to thirty, which were confirmed next year at Edinburgh. Still another revision took place in 1838, M^hich brought the num- ber up to forty-one. Of these the 21st prescribes the Scot- tish Communion Office additional at the opening of General Synods; while the 28th enjoins the surplice, which in 1811 was only recommended — an injunction preceded by greater technicality in the Liturgy. "It is hereby enacted that in the performance of morning and evening service the words and rubrical directions of the English Liturgy shall be strictly ad- hered to ; and it is further decreed that, if any clergyman shall officiate or preach in any place publicly without using the Liturgy at aU, he shall, for the first offence, be admonished by his bishop, and if he persevere in this uncanonical practice, shall be suspended until, after due contrition, he be restored to the exercise of his clerical functions. In publicly reading- prayers and administering the sacraments, the surplice shall be used as the proper sacerdotal vestment." Canon 40 enjoins the formation of " The Scottish Episcopal Church Society," for the purpose of helping the poorer districts. A sensible and neighbourly act was done in 1835, during the venomous Voluntary controversy, when the Episcopal Church, in an address to the king, signed by six bishops, and presented by the Archbishop of Canterbury, expressed itself thus : " Although we cannot conscientiously unite in commun- ion with the ecclesiastical Establishment in Scotland, we live on terms of perfect harmony with its ministers and members ; and we regard with sincere and friendly concern the machina- tions which have been formed against that Establishment, as well by pretended friends as by professed enemies." Attack on Scottish Communion Office. — An Act of Parlia- ment in 1840 enabled bishops and presbyters of the Protestant Episcopal Church in Scotland (extending the privilege also to the Episcopal Church of the United States of America), by Avi'itten permission of English or Irish bishops, to officiate, " for SCOTTISH COMMUNION OFFICE. 327 any one or two days and no more," in a church in England or Ireland. By 1842 all the independent congregations except two had submitted ; but a new " schism " was then started by Mr Drummond of Edinburgh and Sir W. Dunbar of Aberdeen, whom several others joined. The bishops, although they tried hard, could get no formal condemnation of this procedure from the English bishops, and in 1844 they issued a declaration against the independents, who retaliated amusingly by attack- ing the Scottish Communion Office, the bishops' pet hobby, which had been step by step studiously, if not stealthily, pro- moted, notwithstanding the efforts made to conciliate the min- isters of English orders. This clever nise cle guerre found some sympathy from a number of presbyters outside the " schism," but after a little manoeuvring the sympathy was episcopaUy and ecclesiastically crushed out. In 1847 two notable and somewhat contrary consecrations took place of Bishop Ewing to the district of Argyle and the Isles, and of Bishop A. P. Forbes to the district of Brechin. The former was a man of liberal tendencies, with more common- sense than ecclesiastic! sm. His consecration was delayed, his work was curbed, and a special struggle and fresh delay ensued at his death in 1873, to avoid a like-minded successor. Bishop Eorbes (+ 1875), again, represented the extreme High Church policy, and Avas a man of rare antiquarian scholarship, who skilfully dry-nursed the various items of medieval superstition. A great stir arose in 1849 from an appeal of the Rev. W. Palmer against the reception of a Russian lady into the Eng- lish Church by the English chaplain at Geneva. The recep- tion had taken place on a theory of conversion, -whereas Palmer contended it should have been on the theory of intercommun- ion. Palmer had letters commendatory from Bishop Lus- combe, w^ho had been consecrated in 1825 at Stirling (on the Seabury plan of 1784) for British subjects on the Continent. After discussion in the separate synods, the Episcopal Synod ended the case by rejecting the appeal, the real reason for the rejection being a desire not to offend the English Church. The 328 SCOTTISH EPISCOPAL CHURCH. fiasco was appropriately wound up by Palmer himself seceding from the English Church, and joining, not the Eastern Church, in whose interests he had all along been contending, but the Church of Rome ! The whole turmoil was a case of running ecclesiastical theories to death, apart from common-sense and direct Scripture. Baptismal Regeneration : Ecclesiastical Titles. — The Privy Council decision in the Gorhani case having left the doctrine of baptism (as to grace or regeneration being conveyed in the act) an open question in England, the Scottish Episcopal Church at once bestirred itself to prevent its being supposed that the same was the case in it. Accordingly, an Episcopal Synod at Aberdeen in 1850 passed five declaratory resolutions, mainly to the effect that the recent decision in England had no legal authority in the Episcopal Church of Scotland ; that the lan- guage of the Eormularies was perfectly explicit on the subject of baptismal grace ; and that consequently there was no need for anything more than the present declaration on the subject. The same synod condemned an edition of the Book of Common Prayer — called the St Andrews Prayer-book — issued by Bishop Torry ; but both Bishop Torry and Bishop Forbes wrote and protested against the condemnation. On 29th September 1850, Pope Pius IX. restored a Roman hierarchy in England and Wales, to the surprise and indigna- tion of many. It was expected that the same would be done early for Scotland ; but it was delayed till 4th March 1878. Acting on the Scottish fear or anticipation, Bishop Forbes issued a strangely unreasonable protest against the intrusion of the Pope's expected new bishops, as if the Pope's claims were not both older and better than his own. In 1851 the Synod of Aberdeen petitioned Parliament against part of the Ecclesi- astical Titles Assumption Act, and got a clause inserted pro- tecting Scottish bishops from its provisions ; but (to their dis- gust) a further clause ex adverso was added, restricting them from assuming or using any titles which they were not then by law entitled to assume or use. This makes their present self- FURTHER ADVANCE IN RITUAL. 329 made titles as to dioceses equally vain with those of the revived and more venerable Koman hierarchy — in fact, more vain and inconsistent; for by Canon VI. of 1731, dioceses were ex- pressly renounced. After naming ten bishops with districts, that canon adds, " By the foresaid division of districts, we do not pretend to claim any legal title to dioceses." Further Advance in Ritual. — The point at which we have arrived brings us into the midst of the Tractarian and Ritualist movement in England, which was taken up almost more vehemently in the little Episcopal body in Scotland. Their own historian (Dr Grub, iv. 271) says : "The revival of prim- itive doctrine in the Episcopal Church had not been accom- panied by any corresponding improvement in ritual or in the forms of worship. . . . The canon of the Synod of Edin- burgh (1829) which enjoined that, in the performance of morning and evening service, the words and rubrical directions of the English Liturgy should be strictly adhered to, had pre- pared the way for a reform. At the date of the meeting of that synod, there was no cathedral or collegiate church, not even a college chapel, to supply a model for the more frequent and solemn celebration of divine service. Few of the churches, or chapels as they continued to be generally styled, were con- secrated ; and only a very small number of them had been erected with any attention to ecclesiastical propriety or archi- tectural beauty. In none of them were the services choral ; in none were the Morning and Evening Prayer said daily ; in none was the Eucharist celebrated oftener than once a-month." What between the older movement of the Usagers since 1720 as touching doctrine^ and the recent movement since 1840 as touching ritual, Scottish Episcopacy, in the second half of the nineteenth century, has little in common with Scottish Episcopacy in the second half of the seventeenth century — be- yond this, that it is still an exotic in the land, and even more remote than then from sympathy with Scottish life and thought. Dean Stanley (' Church of Scotland,' p. 44) truly says : " Of aU that now constitutes to the outward eye the 330 SCOTTISH EPISCOPAL CHURCH. main characteristics of Scottish Episcopacy, not one existed before the beginning of the eighteenth century. The Prayer- book throughout the time of James VI. and Charles II. was never publicly used, except during the short time that the Princess Anne was with her father in Edinburgh. The Epis- copalian clergy and bishops preached and officiated in no peculiar dress, or else generally in black gowns, as distinct from the blue gowns and broad blue bonnets of the Presby- terians. This is the real origin of ' Black Prelacy ' and ' True Blue Presby terianism. ' Black serge was the only ecclesiasti- cal vestment known at the beginning of this century in the Episcopal church of Glasgow. The Communion was received sitting. The sign of the cross was not used in baptism. Ex- temporaneous instead of liturgical prayers were almost every- where used. Tlie requirement of tokens for the Eucharist, which was enjoined in the Scottish Prayer-book, is still in force in the Presbyterian Church, as well as in the older Epis- copalian congregations in the north. . . . The Episcopal Church of Scotland has ceased to be half Presbyterian, as it was in the seventeenth century. It has ceased to be Jacobite, as it was in the eighteenth. It is now for the most part, and for practical purposes, a branch of the English Church in Scotland for the benefit of the English settlers, or of Scotsmen with an English education." New Ecclesiastical Buildings. — In this period of Eitualism we see a parallel development in stone and lime as we trace the dates of its chief buildings. Glenalmond College, 1841 — now shorn of its glory. S. John's, Jedburgh, 1844. Cumbrae College, 1849 ; Cathedral since 1876. S. Ninian's Cathedral, Perth, 1850. Inverness Cathedral, 1869. S. Mary's Cathedral, Edinburgh, 1879. In 1876 was formed a EejDresentative Church Council, com- posed of all bishops and presbyters, with one lay representative of each congregation, and the diocesan officials. This Council has charge of all financial matters of the denomination, and appoints an executive committee which meets quarterly in CONNECTION WITH CHUECH OF ENGLAND. 331 Edinburgh. The Council pubhshes an annual report, and holds its annual meeting by rotation in some chief town. The origin of this important Council is traceable back to 1852, or rather to 1824. In 1852 Mr Gladstone (as one of the Glen- almond Trustees) addressed a printed letter to the Primus " On the functions of laymen in the Church." This was discussed in diocesan synods the same year and next, but fell to the ground, as the bishops declined to summon a general synod — and further pressure of the laity was required to overcome the clerical monopoly. In 1824 the same idea had been publicly propounded by a more steady and sagacious man, Dean John Skinner, at the time when Bishop Hobart from America had attracted attention by his account of the success of his Church in utilising lay help. The Eepresentative Church Council is the more noticeable as one of the few steps ever taken by the body that has a likeness to Scottish ways of work in matters religious. Closer Connection with the Church of England. — The last important step to be recorded is the attainment in 1864 of the Scottish Episcopal Clergy Disabilities Eemoval Act. By this Act there is relief from the Belief Act of 1792, and the new relief is attained w^ithout any quid 'pvo quo, like what Bishop Ewing suggested in a letter to Bishop Tait of London of the restriction, or rather non-extension, of the so-called Scottish Communion Office. Section 5 contains the gist of the Act:— ' ' No person admitted into Holy Orders by any bishop of the Protestant Episcopal Church in Scotland shall be entitled to be admitted or instituted to any benetice or other ecclesiastical prefer- ment in England or Ireland, without the consent and approbation of the bishop of the diocese in which such benefice or other ecclesiasti- cal preferment maybe situated ; and any such bishop shall be entitled to refuse such consent and appi'obation without assigning reason for such refusal, any law or practice to the contrary notwithstanding ; and every such person seeking to be admitted or instituted to such benefice or other ecclesiastical preferment, or to be licensed to any curacy, shall, before being admitted, instituted, or licensed, make and subscribe before such bishop every such declaration and sub- scription as he would by law have been required to make and sub- 332 SCOTTISH EPISCOPAL CHURCH. scribe at his ordination if he had been ordained by a bishop of the United Church of Emjland and Irehmd : Provided always, that the provisions of this section shall not apply to any such person who shall hold or shall have held any benefice or ecclesiastical preferment in Encfland or Ireland.^'' There is a further reHef in this Act of 1864 from the Act of 1840, which provided for officiating for any one or two days on written permission from a bishop in England. In all probability in a few years more relief will be asked from the Act of 1864 also, to complete the policy of gradual approaches which aims at circumventing Scotland for Episcopacy, in de- fiance of the articles of the union of the kingdoms in 1707. Statistics of Scottish Episcopacy. — Already these have been given for 1734, 1784, and 1801. In 1851 — according to Oliver & Boyd's Almanac — the following was the organi- sation : 1. Aherdeen, bishop and twenty -two clergy; 2. >S'^ Andrews, bishop and sixteen clergy ; 3. Moray, bishop and eleven clergy ; 4. Edinhurgli, bishop and seventeen clergy ; 5. Argyle, bishoj) and eleven clergy ; 6. Brechin, bishop and twelve clergy ; 7. Glasr/oiv, bishop and twenty-three clergy. Total — seven bishops, 112 clergy. The position of the Church in 1887 as to " dioceses," places of worship, ministers, and communicants, as given in the Scottish Episcopal Directory, is — Sees (the old fourteen in seven). Churches. 15 34 18 24 27 37 18 173 Private Chapels and Missions. 15 18 10 16 22 30 17 Working Clergy. 22 40 26 34 54 59 24 Communi- cants. 1502 6221 5213 2772 8746 8565 1460 34,479 Moray, Koss, and Caithness, Aberdeen and Orkney, Brechin, ..... St Andrews, Dunkeld, and Dun- blane, ..... Edinburgh, .... Glasgow and Galloway, Argyle and the Isles, . 128 259 The clergy list for 1887 contains 296 names, of which only 134 are of Scottish ordination, while 151 are aliens, eight are RITUAL MUMMERY. 333 mixed {i.e., Scottish diaconate and English priesthood, or vice versa), and three are imdefined. Of the seven bishops only one is of Scottish ordination. The members are stated as 87,392. It would be interesting to know how many of these are baptisms of waifs at half-a-crown apiece, and how many are English visitors visible only m the grouse season. In the Directory are given contractions and signs which indicate for each church the exact altitude of ritual. The days of each month are marked AY., E., Y., B., or G., which being interpreted means white, red, violet, black, green, " according to the present AYestern use," for the colours of the vestments of the day. Philistines are apt to recall the colours of riders' caps in a horse-race. There are : choral services — semi- ditto — surpliced choir — eastAvard position — general rules for distinguishing hoods — bells one, two, three, eight, ten, and eleven — altar and baldachino decorated — ritual choir (" elevated by three series of six steps each ") — Scottish Office — ditto at early celebrations — English Office — matins and Holy Communion — all-saints' days and holy-days — daily service during Lent — Anglican music — Gregorian music — Hymns Ancient and Modern — Sundays and greater festivals — eves of high festivals — octaves of festivals — Holy Communion in octave of greater festivals — priest-in-charge. The mission is worked in connection with — the Guild of the Divine Master (for men) — the Guild of S. Mary Magdalene (for women) — the Guild of the Good Shepherd (for boys) — the Guild of the Holy Childhood (for girls) — Sisterhood of S. Margaret of Scotland — Scottish Society of Eeparation {inter alia, " to aid the clergy in propagation of the faith," and " the Sisters prepare altar vestments and other ecclesiastical needle- work ") — Orphanage and Home of the House of Bethany — Community of S. Mary and S. John — Community of SS. Mary the Yirgm and Modwenna — Community of S. Andrew of Scotland — Order of Holy Charity, mother house in Edin- burgh, with station St Mary's-at-the-sea — Confraternity of the Blessed Sacrament — Guild of Aid in Home Duties ("pro- 334 SCOTTISH EPISCOPAL CHURCH. viding church families with church servants" — S. Mary's Orphan Home (Edmburgh), with station at Cuh'oss (" to train girls for domestic service" — i.e., as Episcopalians). Roman Catholic Statistics compared. — Without attempt- ing an outline of the Roman communion in Scotland since 1560, it will serve the purpose of present comparison — espe- cially with the Scottish Episcopal Church — to set down from the Catholic Directory of 1887 the following summary : — Missions Chapels Estimated Sees. Priests. and and Catliolic Churches. Stiitions. population. St Andi'ews and Edinburgh, . 53 32 32 52,000 Glasgow, .... 139 65 40 220,000 Aberdeen, .... 51 35 18 11,500 Argyle and Isles, . 25 19 22 12,000 Dunkeld, .... 35 14 15 30,000 Galloway, .... 25 17 21 16,500 328 182 148 342,000 According to Eeport of Committee of Council on Education in Scotland for 1885, Roman Catholic schools were 148, with 207 departments having separate head-teachers, scholars en- rolled 46,931, presented at inspection 38,300. There were six schools not inspected, with eight departments and average attendance of 1278. The above estimate of Roman Catholic population, though large, does not seem excessive when tested by the proportion of marriages — viz., 9*76 per cent; the total population in 1881 being 3,735,573, which yields 364,592 as the Roman share. A similar test for the Scottish Episcopal Church, which has 2 '67 per cent of marriages, would give 99,739 as their share of the total population. Both Churches £ire alien, but in different ways. The Roman Church mainly consists of persons of Irish extraction settled in Scotland, especially in Glasgow, Greenock, and Dundee ; while the Episcopal Church represents the English element in Scotland combined with a denationalised section of Scotsmen. Bearing of the Historical Outline on Church Union. — By a longc series of changes since about 1720, all the changes in a THE PKOBLEM OF CHURCH UNION. 335 direction away from the Church of Scotland, as it was 1661- 1688, and as it is 1843-1887, the Episcopal Church is re- moter from union and national usefulness than it was at the Eevolution, when the problem was taken up by William III., but failed through Jacobitism. Once Scottish Episcopacy had presbyteries, free prayer, Knox's Liturgy, Scots Psalms, a Scots Confession, plain black gowns, native ministers. Now all is High Church of the extremest type, with Broad or Low Churcli views almost unrepresented. This enormous change, pursued for a century and a half, has been associated with a secret tor- tuous clerical policy, the steps of wdiicli have been traced in tlie preceding narrative, and which would make it unsafe now to trust mere professions, unless such were joined with a dis- tinct pledge to return to some earlier position, accompanied by a disavowal of advanced doctrine and slavish ritual — a course wdiich there is little or no hope of bishops and curates agreeing to. Nor is there much inducement for the Church of Scotland to go out of its way to arrange terms with a Churcli the major- ity of whose ministers are aliens, and whose strength is not in the people of Scotland, but in a small and select body of members w^hose wealth and political influence are evidently and rapidly melting away. Within the last twenty or thirty years, Scottish land-owners, apparently under Episcopal advice, have in most cases ceased to help or sympathise with the ISTational Church, as many or most of them nobly did to their credit in the earlier years (1845-1860) of the Endowment Scheme. In the interests of union the chief hope of reason being listened to in the Epis- copal as in the Free Church and the United Presbyterian, is in the laity coming forward and acting in some measure inde- pendently. This has been done a little already in the Repre- sentative Church Council, where the laity for the first time have a firm foothold, and may insist on more of common-sense, charity, and Scripture, leaving canons to take their i3roper place in the rear. Failing this, few things are more clear than that land-owners, cooped up as a class in a small sacerdotal sect, mainly of aliens, in the midst of a notably free and bold race 336 SCOTTISH EPISCOPAL CHUECH. like the Scots, miTst resign themselves to loss of influence, and ultimately, to a large extent, of the just rights and privileges of property. Episcopalians who wish any form of imion or co-operation with the Church of Scotland may rest assured that it can never be attained by a plan that intends to blot out Presbyterian orders, that presupposes Episcopacy to be of divine institution and essential to Christianity — that restricts the Church service to a printed liturgy, or that subordinates the preaching of the Gospel to the sacerdotal administration of the sacraments, and plays at the confessional and confraternities and sisterhoods, and B. Y. M. and necrology. There are many modifications that enlightened Presbyterians would agree to and be glad of, and which they are likely to adopt apart from union altogether ; but the above-named points can never be yielded. Outline of the Argument for Ordination by Presbyters. — Not much approximation between Episcopacy and Presbytery is likely to be made until the advocates of the former cease from flatter- ing themselves that they have a monopoly both of the knowledge and of the support of Church history. They choose to forget that the Church of England has developed mice the Reformation into its present High Church views on ordination ; and that at the Reformation, and for two generations subsequently, their Church was much nearer both to the Church of Scotland and to the Reformed Churches of the Con- tinent, and had mutual recognition of orders, which continued from the accession of Elizabeth in 1559 down to 1662, until the same baleful influence of Charles II. that gave Scotland thirty years of persecution, narrowed the constitution of the Church of England, and drove out nearly 2000 clergymen into Nonconformity. They forget that to this day the Roman Catholic Cluirch does not recognise Anglican orders at all. They argue as if there was not an Eastern Church, with a clearer and directer apostolic line than even the Roman Church, and that regards the whole Western Church (Roman, English, Scottish, and Continental) as a mere schism. They argue, moreover, as if the Church of Scotland recognised no bishops at all ; whereas, although discarding prelates, it has more numerous bishops, and of a more primitive type, than the Church of England itself. The Church of Scotland takes its stand boldly on the historic question (to be answered mainly from Scripture and partly from Church liistory), What was first ? It maintains that diocesan Epis- copacy has no place in the New Testament ; that the words b'mho)> and jn-e^sbyter are there interchangeable ; and that there is not a ARGUMENT FOE OEDINATION BY PRESBYTERS. 337 vestige of proof that Episcopacy, as equivalent to Prelacy, rests on the transmission of the special office of the twelve Apostles. The Church of Scotland further maintains that in several or many parts of early Christendom diocesan bishops had no place for several centuries, although in some districts they gained an earlier footing. Ancient Ireland and Celtic Scotland, as we have seen, are both examples of the former in their multitudinous bishops, not diocesan at all, and moreover often subject to a presbyter-abbot. " Hence it is " (says Professor Crawford, ' Presbytery or Prelacy,' p. 99) " that we may account for the striking fact, that the number of bishops gradually diminished, instead of increasing, with the progress of Christianity. Soon after the Apostles' times there are said to have been in the island of Crete no fewer than a Inindred bishops ; and in a few centuries afterwards we find that there were only twelve. In a small district of Asia there were, early in the third century, one hundred and five bishops, who, in two centuries after, were reduced in number to nine. Many other instances of a like nature might be adduced. What conclusion are we to draw from this remarkable diminution in the number of bishops, while the Church was more and more extending its boundaries and increasing its members ? Is it not obvious that the larger body of primitive bishops were nothing else than parochial or congregational pastors ; and that the greatly re- duced number, who in after-ages appropriated the name of ' bishop ' exclusively to themselves, were the more recently established class of diocesan bishops, who had gradually obtained the rule over others in the surrounding districts ? " The same writer (p. 55) says " that there are two points which, as Presbyterians, we are concerned to vindicate : 1st, that besides the deacons, there was only one order of permanent officers established in the primitive Churches, to whom the titles of bishop and of p?'e.s/^?/fe?' were indiscriminately given ; and 2d, that these preshi/fer-bishops were invested with the powers of ordination and government." After showing that ordination by presbyters has the support of the New Testament (a conclusion since corroborated by the pre-eminent learning and reasoning of Bishop Lightfoot of Durham), Dr Crawford further argues the reasonableness and self-consistency of ordination by presbyters (p. 8'2) : — " Ordination by presbyters is not forbidden in the New Testa- ment. In the ecclesiastical canons of after-times, when the system of Prelacy was generally established, such prohibitions are fre- quently to be met with. But nowhere do we find them in the New Testament. " Ordination by presbyters is not inconsistent with the ordination ascribed to the Apostles and their delegates. "We have no evidence that, in a Church already constituted, any one of these parties ordained pastors by himself alone. On the contrary, there is reason to believe that, in every such Church, the presbyters, before ap- pointed, were associated with him in the ordination of their future fellow-labourers. This was unquestionably the case in the ordination Y 338 SCOTTISH EPISCOPAL CHURCH. of Timothy, when the hands, not of Paul only, but of the presbytery, were laid upon him. " There is nothing in the office of a presbyter that should neces- sarily disqualify an assemblage of presbyters from ordaining to it. If it were a higher office than their own, there might in that ease be some greater show of reason in preventing them from investing other parties with it. But it is their own office. And why, therefore, should they be held to lie under any incapacity of imparting it ? " There is nothing in the nature of ordination, according to any intelligible description that can be given of it, that should necessarily preclude an assemblage of presbyters from conferring it. If, in ordination, a person is simply considered as set apart, in an orderly and solemn manner, to the discharge of official trust, and the per- formance of official duty, there is no assignable reason why presbyters should be held incapable of ordaining a co-presbyter. " If presbyters have not the power we claim for them, of ordaining their colleagues and successors in the ministry, there is no other officer, or class of officers, now existing to whom, on Scriptural (jrounds, that power can be ascribed, and consequently no Divine provision has been made for maintaining a ministerial succession whatsoever." The same argument is admiz'ably presented in a more limited form in an article in 'The Scots Magazine' for February 1888, on Ignatian Episcopacy, where Principal Cunningham of 8t Andrews conclusively shows that Smyrna, Magnesia, Philadelphia, and other churches addressed by Ignatius had each its own bishop. The principle of Ignatius is that for every altar there must be a bishop, which clearly makes the bishoj) congregational or parochial and not diocesan. In support of this interpretation, the Principal appeals to Lightfoot, Hatch, tSchaff', Zahn, Ritschl, Harnack, and Bellesheim, as against Bishop Wordsworth's rather ancient references to Sclayter and Skinner. 339 CHAPTEK XL THE CONSTITUTIOX AND COURTS OF THE CHURCH. To understand the Church of Scotland as regards government and constitution, there are three points that require attention : 1. The equality of ministers ; 2. An essential and influential place for popular representatives under the name of ruling elders ; 3. The gradation of Church courts. The Principle of Equality of Ministers. — As regards min- isters or pastors, no sacrificial or priestly character is claimed. The word clergy is only used in connection with custom or convenience; its strict meaning as denoting an official order essentially distinct from the great company of Christian people is entirely alien to Presbytery, as it is also to Protestantism. As there is no clergy technically so called, so also there is no laity. When we speak of laymen, it is only in the vague sense of unofficial The minister or pastor is the presbyter or bishop of the Xew Testament. It is a sunple matter of fact that in the J^ew Testament these two names are used inter- changeably. The position held by the Church of Scotland on this point is the general position of the Eeformed Churches agreeing with Holland, Geneva, France, Germany, Switzerland. England in its Episcopal system is an exceptional Eeformed Church. But just as the Church of England in its Articles and Prayer-book recognises true branches of the Church be- yond Episcopacy, so the Church of Scotland heartily acknow- ledges true branches of the Church alike in Episcopacy and 340 CONSTITUTION OF THE CHURCH. Independency. The key to our position is a rejection of the supposed doctrine of apostolical succession as necessary for orders, and a rejection of the doctrine that any one form of the Church as it exists now has an exclusive claim to be con- sidered of divine institution. This is a system much easier to defend from Scripture than Eomanism, Prelacy, or Independ- ency, each of which has special details that require not a little special pleading, most of which rest not on Scripture, but on certain portions of Church history. By far the best representa- tion of the Presbyterian view in recent times, in point of learn- ing, reasoning, and liberality, is given in a little unpretending book in two parts, by the late Professor Crawford of the University of Edinburgh, entitled " Presbyterianism defended against the exclusive claims of Prelacy as urged by Eomanists and Tractarians," and "Presbytery or Prelacy, which is the more conformable to the pattern of the Apostolic Churches 1 " (Blackwood, Edinburgh.) Representation of the People by Ruling Elders.^ — Pul- ing elders are the representatives of the people, and in all things save preaching and administration of the sacraments are joined with the ministers. Their position numerically in the different Church courts is this : Beginning with the kirk-session, the elders are to the minister at least as two to one. A quorum of session requires two elders besides the minister of the parish ; but the session may have, and often has, a dozen or even a score of elders, if the parish be large and populous. In the Presbytery each parish is entitled to be represented by one minister and one elder. In point of fact, however, elders do not generally here exercise their right which the constitution confers. In the Synod the representa- tion and proportion are exactly the same as in the Presbytery ; but here, again, as in the Presbytery, the right is practically used only to a small extent. In the General Assembly each Presbytery is represented by about one elder to three min- ^ See p. 181, where it is shown that elders is a misnomer for chacoiu. THE KIRK-SESSIOX. 341 isters ; but in addition to this, each royal burgh has a repre- sentative elder. The same applies to each of the four univer- sities. Here the full quota of elders is maintained, and their influence is very great in every Assembly, because they are more seldom changed than is the case with ministers, who generally have only a rotatioii once in three or four or five years, whereas many elders hold on continuously for ten or twenty or forty years, and become thus intimately acquainted with the forms of business and the leading ecclesiastical ques- tions. Most of these elders are landed gentlemen, lawyers, merchants, or bankers, and in general education are equal to the best of the clergy ; yet they form no class or clique. All elders have in the General Assembly exactly the same freedom of speech and vote as ministers, even in libel cases for doc- trine. Thus in the lowest and highest Church court alike there is direct and extensive representation of the whole body of the Christian people — so that Presbytery has the wholesome safeguard of a popular eldership against the danger of narrow- ness, intolerance, sacerdotalism, to which every exclusively clerical cornet is specially exposed. The Gradation of Church Courts. — The gradation of courts in the Church of Scotland is fourfold — viz., Kirk-Session, Pres- bytery, Provincial Synod, and General Assembly. There is one kirk-session for each parish, whether the parish be cjuoad civilia or quoad sacra. There are eighty-four Presbyteries and sixteen Synods. The Kirk-Session. — The Kirk-Session is the lowest judi- catory, and is composed of the minister of the parish, together with a certain number of lay elders. It is the business of the session to exercise a general superintendence over the religious state of the parish and the morals of the people ; to settle the time for dispensing the ordinances of religion ; to judge of the fitness of those who desu^e to partake of them ; to exercise discipline on those accused or guilty of scandalous offences ; and to grant certificates of character to parties removing from the parish. With a view to the efficient discharge of these 342 CONSTITUTION OF THE CHURCH. duties, it is common, especially in large parishes, to assign special districts to the several elders, with the state and con- dition of which they are expected to make themselves ac- cjuainted ; and it is usual to meet together at stated times — not unfrequently on a Lord's Day, after the conclusion of the service. Tlie session has its moderator, Avhich the minister is ex officio; its clerk, who liolds his appointment during pleasure, unless specially appointed ad vitam aut culpam, by whom a regular record of its proceedings is kept ; and its ofi&cer, who carries out its orders and executes its summonses. Two elders and the mmister constitute a quorum of the session. When there are not two elders, the Presbytery appoints, at the request of the minister, one or more of the neighbouring ministers to act as assessor along Avith him in cases of dis- cipline. During a vacancy a neighbouring minister is ap- pomted intei'im moderator. The meetings are opened and closed with prayer. The session is represented in the Presby- tery and Synod of the bounds by one of the elders elected for that purpose. Elders may be appointed either by nomination by the session, or by election by the congregation. They are set apart to their office by prayer, accompanied with an ex- hortation to them, and address to the people. Previous to this ceremony, an edict intimating the intention must be read from the pulpit, giving ten free days to the people for stating objections. Previous to ordination, elders are required to answer three questions as to accepting the Confession of Faith, Presbyterian Church government, and uniformity of worship. The Presbytery.^ — A Presbytery consists of the ministers of all the parishes within the bounds of the district ; of the Professors of Divinity of any university that may be situated within the bounds, provided they be ministers ; and of an elder from each of the kirk-sessions in the district. One of the ministers is chosen to act as moderator, and it is the general practice that the moderator elected continues in office for six months. The business of Presbyteries is to examine THE PRESBYTERY. 343 students of divinity, and license tliem to preach the Gospel ; to take trial of presentees to parishes, and, if they find them qualified, to ordain them to the ministry and grant them in- duction ; to see that the Word is preached, divine ordinances regularly dispensed, and the various duties of the ministry discharged within the bounds ; to take cognisance of the con- duct of such minister, and in the event of any charge being made involving censure, suspension, or deposition from his office, to libel the person accused, to take evidence, to judge of the same, and pronounce sentence accordingly. It is their duty to judge of all complaints, appeals, and references which may come from an inferior court. And as a civil court, it belongs to them to judge and determine in the first instance all matters connected with glebes, and the erection or repair of churches and manses. A Presbytery, besides its moderator, has a clerk and officer. All its meetings must be opened and closed with prayer, to which allusion is necessary in the minute. The time and place of next meeting are appointed at each meeting. But the moderator, on a requisition from two or more of the brethren, may call a pro re natci meeting. Presbyteries vary greatly in the number of parishes they contain — e.g., Glasgow has 81 ; Edinburgh, 47 ; Hamilton, 38 ; Ellon, 9 ; Langholm, 7 ; Forres, 6 ; Burravoe, 5. Each Presbytery annually elects commissioners or representatives to the General Assembly — the number being proportioned to the size of the Presbytery, as follows : For twelve parishes or less, two ministers and one ruling elder ; for eighteen parishes or under, three ministers and one elder ; twenty-four parishes and under, four ministers and two elders ; twenty -four to thirty parishes, five ministers and two elders. Above thirty parishes, six ministers and three elders. Above thirty-six parishes, seven ministers and three elders. Above forty- two parishes, eight ministers and four elders. Above forty- eight parishes, nine ministers and four elders. Above fifty- four parishes, ten ministers and five elders. Elections re- quire to be made at least forty days before the meeting of 344 CONSTITUTION OF THE CHURCH. Assembly, except in the Presbyteries of the Xorthern and "Western Isles. The Provincial Synod. — Provincial Synods are composed of the members of the several Presbyteries within the bounds prescribed to them by the General Assembly ; and neighbour- ing Synods have the power of sending each a minister and ruling elder as corresponding members. The Synod is the intermediate court between Presbytery and the General Assembly ; and unless express instructions to that effect be given in any case by the Assembly, or it should so happen that there be no intervening meeting of Synod, no business can be brought from the Presbytery direct to the General Assembly. It belongs to Synods to hear and judge of all overtures, references, complaints, and appeals brought up from the inferior court, and generally to review the conduct of that court by examining the minutes of its proceedings and other- wise. The Synod has no legislative power. As it is com- petent for a Presbytery, so also is it for a Synod, to transmit an overture on any subject to the supreme court. The Synod is opened by sermon by the last moderator, and after being constituted by prayer, a new moderator is elected. All meet- ings of Synod are held on fixed days — ten meeting twice a-year, and six only once. Usually all the business is concluded in one day. The General Assembly. — The General Assembly is the highest ecclesiastical court in Scotland. It meets annually in Edinburgh, in the month of May, on the first Thursday after the 15th, and continues to sit from Thursday to the Monday se'nnight. It is composed of representatives from Presbyteries, royal burghs, universities, and the Scottish Church in India. In 1887 the Church is thus constituted — Parishes, old and new, ..... 1320 Unendowed churches, . . . . . 160 Preaching- stations, . . . . . . 145 Total, . . 1625 THE GENERAL ASSEMBLY. 345 The court in 1886 was composed of- Ministers, Presbytery elders, Burgh elders, Representatives of universities, Church in India, 202 116 68 4 1 Total, . . 451 By erection of new parishes and increase of members of Presbyteries, additional members come from year to year to the Assembly under the regulations which proportion the rep- resentation of a Presbytery to the number of its members. Commissions of members are submitted by the agent for the Church to a special committee, who report to the Assembly at their first diet. It is competent to produce commissions at any period during the sitting of the Assembly. On the day appointed for the meeting of the Assembly a sermon is preached by the moderator of the last Assembly, who intimates at the conclusion of public worship that the supreme ecclesiastical judicatory is about to sit, and afterwards opens its meeting by prayer. The clerks read the roll of members which they have prepared, and one of the ministers upon that roll is chosen moderator. The Lord High Com- missioner, appointed to represent the Eoyal Person in the General Assembly, then presents his commission and the letter from the Sovereign, which, after permission is obtained, are read by the clerk of the Assembly, and ordered to be recorded. The Commissioner next addresses the Assembly from the throne; and the moderator, in their name, replies to the speech of his Grace. Six committees are thereafter appointed — viz., on Disputed Commissions — on Overtures — on Bills — for Arranging the Order of Business — for Revising the Record of the Commission and Synod Books — and for IN'ominating Mem- bers to serve on Special Committees. The Assembly generally meets twice daily — from noon till 6 p.m., and from 8.30 p.m. to 12 P.M., or later. On the first Friday there is a diet of prayer. On the Fridays and Saturdays there is usually no 346 CONSTITUTION OF THE CHURCH. evening sederunt. The Assembly appoints two ministers for each Sunday to preach before the Commissioner in St Giles's, and another minister for each Sunday evening to preach in St George's, on Home and Foreign Missions respectively. An important part of the proceedings is the series of reports on the great Schemes of the Church, each being spoken to by at least the convener and a mover and seconder. All business is conducted in conformity with the "Standing Orders of the Church," printed at the end of the roll of members. The minutes of the last sederunt are read before the close of the Assembly, that they may receive its sanction, in the same way as the minutes of former sederunts, which are always read at the opening of the meetings subsequent thereto. A Com- mittee is appointed to revise the minutes of Assembly, and to select from its Acts such as are of general concern, that they may be printed. A^^len the business is concluded, the moderator addresses first the Assembly, and then his Grace the Commissioner, and in the name of the Lord Jesus Christ, the King and Head of His Church, appoints another Assembly to be held on a cer- tain day in the month of ]\Iay in the following year. The Lord High Commissioner then addresses the Assembly, and in the name of the Sovereign appoints another Assembly to be held upon the day mentioned by the moderator. Intimation of this appointment is publicly given, and the Assembly is concluded with prayer, singing of a psalm, and pronouncing the blessing. The closing psalm is ;Uways cxxii. 6-9, to the tune St Paul's — the whole Assembly standing. The General Assembly annually grants a Commission to some ministers and ruling elders for the reformation of the Highlands and Islands, and for managing her Majesty's royal bounty — viz., the annual sum of £2000 granted by the Crown for that object. The Commission of the Assembly was in former times com- posed of a certain number of individuals selected for the pur- pose ; but for many years it has been the practice to include THE GENERAL ASSEMBLY. 347 ill it all the members of the Assembly. A quorum of the Commission requires thirty-one members, whereof twenty-one are ministers. It meets the day after the Assembly is dis- solved — second Wednesday of August, third Wednesday of November, first Wednesday of March, and oftener, when and where the Assembly may appoint. It is also competent for the moderator to call a special meeting of the Commission on any emergency. The instriLcUons to the Commission have been the same every year for upwards of half a century. They are ordered " to advert to the interests of the Church on every occasion, that the Church, and the present establishment thereof, do not sufi'er or sustain any prejudice which they can prevent." Authorities. Principal Hill. ' View of the Constitution of the Church of Scot- land.' Dr Cook of Haddington. ' Styles. ' ' The Constitution and Law of the Church of Scotland.' By a Mem- ber of the College of Justice. 1884. ' Compendium of the Acts of the General Assembly of the Church of Scotland relating to procedure in Church Courts, with lists of Office-Bearers of the General Assembly from 1690 to 1882.' 1883. ' Digest of Church Laws." W. Mair, D.D. 1887. 348 CHAPTEE XII. THE PROPERTY AND REVENUE OF THE CHURCH. Antiquity of Church Property. — The cliief difficulty in de- scribing tlie jDroperty of the Church arises from its antiquity, and the long series of laws by which it has been regulated in different ages. Tithes, teinds, tenths, decimce, constitute a servitude or burden on land. The owner of an estate is not a complete owner. The Church is joint owner with each, but this joint ownership does not consist in separating a certain percentage of acres, but only a certain percentage of crop or rent. The Church's possession of this claim is more ancient and less interrupted than any private titles now existing. History of Tithes. — The credit of introducing tithes under the Christian dispensation is assigned to S. Augustine, who is said to have suggested them in imitation of the tithes payable to the Levites under the Jewish law. They were not estab- lished, however, for some centuries after his day, although the Church had been using its utmost influence to that end. About the sixth century payment of tithes was made chiefly to monasteries, and but few to the secular clergy. The Popes about the ninth century expressed opinions favourable to teinds, but no regular pontifical decrees were issued before 1059 A.D. The first temporal potentate which established teinds was Charlemagne, who introduced them into his domin- ions in France and Germany about the year 778. In Scotland they were acknowledged and confirmed in the reign of David I., who founded the abbeys of Holyrood, Dry burgh, JS'ew- TITHES. 349 battle, Cambiiskenneth, Melrose, and Kelso. At that date nearly the whole land in the kingdom belonged to the Crown ; and it follows from this that the teinds never belonged to the heritors, who subsequently acquired their lands subject to teinds. David I. made two grants of land with the tithes (cum decimis inclusU) to particular churches, and David II. in express statute inflicted excommunication for refusal of tithes. Between the time of David I., who died in 1153 a.d., and the Reformation in 1560, abundant time was afforded for the teind system taking deep root. Indeed, it had by that time become very complicated. The foundation lay in parsonruje and vicarage teinds, espe- cially the former. Parsonage teinds, consisting of the tithes of grain, were due to the rector or parson of the parish. Where a substitute or vicar performed the duties, he drew vicarage teinds, which consisted of fish, fowl, eggs, and minor products. Parsonage teinds have suffered in value through early valuations stopj)ing their increase with. the prosperity of the country, while vicarage teinds have almost entirely lapsed through desuetude. Post-Peformation stipends come from these two kinds of teind in 876 parishes. Tithes after the Reformation. — After the Eeformation the first step towards establisliing a legal maintenance for the clergy was an Act of Privy Council dated February 15, 1562, declaring that the third of all the Popish benefices should be set apart for the service of the Government, and the support of preachers and readers ; and that the old beneficiaries who had exhibited rent-rolls of their benefices, in compliance with a former Act of Council, should enjoy the remaining two-thirds during their lives. To rectify abuses as to these thirds, next came an Act 1567, c. 10, directing the whole thirds, without exception, to be paid to the collectors of the ministers' sti- pends ; and for the more sure pajTiient of them, particular localities were assigned in every benefice to the extent of a third, which were called tlie assumiMon of thirds. That this fund might be more justly distributed among the clergy, a 350 CHURCH PROPERTY. commission passed the Great Seal, styled the commission of 2)lat, authorising commissioners to modify stipends out of it. But this fund proved also ineffectual, having been rendered quite precarious by 1606, c. 2, restoring bishops to the whole of their benefices ; and though the bishops were, by that Act, laid under an oblic^ation to maintain the ministers within their several dioceses out of the thirds, they made shift to elude that obligation. Benefices of the Regular or Monastic Clergy. — As for the benefices of abbacies, priories, &c., proper to the regular (z.e., monastic) clergy, James VI. accounted himself in a particular manner absolute proprietor of them, not only in consequence of the resignations which he had obtained from the greatest part of the beneficiaries, but because the purpose for \vliich they had been granted — viz., the maintenance of the regular clergy — having been declared superstitious, the benefices themselves fell, as bona vacantia, to the Crown. First, his Majesty appointed, on death of abbot or prior, a lay commendator for life to the vacant benefice. The most of these commendators got the king to change their liferent into a heritable right by erecting the benefice into a temporal lord- ship, the grantees of which were called lords of erection or titulars of the tithes. Some of these lords or titulars came to present ministers to vacant churches associated with their holdings. To put a stop to such erections injurious to the Crown, all Church lands (tithes not interfered with), whether belonging to bishops, abbots, or other beneficiaries, were annexed to the Crown by 1587, c. 29, to remain for ever with it inalienably. There were three classes of subjects, however, excepted from this statute — (1) the erections already made ; (2) lands of hospitals, schools, and universities which had been so settled previous to the Reformation ; (3) benefices which had lay patrons previous to the Reformation. Besides these, the manses and glebes which belonged to the Popish Churchmen were excepted from the annexation of 1587; because every TEINDS UNDER CHARLES I. 351 minister was accounted to have, if not a divine, at least a natural right to a manse and glebe — wliich were therefore to be considered as part of the spirituality of benefices, and so not to be annexed to the Cro^^^l more than the tithes them- selves. Cominission of 1617. — The system of thirds, dating from 1562, improved in 1567, and damaged in 1606, struggled on to 1617. At that date a commission was issued by Parlia- ment for settling ministers' stipends on a principle proposed to the General Assembly of 1596. A mixed commission of prelates, nobles, barons, and burgesses was named, with power *' out of the teinds of every parish to appoint and assign at their discretion a perpetual local stipend to the ministers present and to come." By this Act, stijDend was to be paid, not out of a general fund as before, but out of the tithes of the parish where each minister laboured : recognition being thus made anew of the old and sound maxim decimai dehentur 2)ai'0cJw — I.e., the teinds Avithin each parish belong to that parish and no other. The minimum stipend was fixed at 5 chalders of victual, or 500 merks ; the maximum at 8 chalders, or 800 merks. (1 chalder= 16 bolls of 8 stones each.) Valuation of Teinds under Charles I. — The next change was at the accession of Charles I. in 1625. He executed a revocation of all grants of Church lands or tithes made by his father to the Crown's prejudice. In January 1627 his Majesty appointed commissioners to confer with those interested in the revocation. Ultimately the differences were submitted to the king as arbiter, and four submissions were signed, — the first and fourth by the lords of erection and their tacksmen or lessees ; the second by the bishops and clergy ; the third by the commissioners of several royal burghs in connection with their interest in certain churches, schools, hospitals, and col- leges. On each of these four the king pronounced a separate award or " decreet arbitral," all dated 2d September 1629. AYith regard to the superiorities of Church lands, 1000 merks Scots were to be paid by the Crown for each chalder 352 CHURCH PROPERTY. of victual feu-cluty, and for each 100 merks of money fen- duty. With regard to teinds, the decreet declares " that it is necessary and expedient for the public welfare and peace of this our ancient kingdom, and for the better providing of kirks and ministers' stipends, and for the establishing of schools and other pious uses, that each heritor have and enjoy his own teinds ; " and in order to this, it is provided that all teinds should be valued and sold to tliose heritors who should choose to purchase them. The fifth of the rental of the land was declared to be the value of the teind ; and the price of teuids thus valued Avas fixed at nine years' purchase. It was further provided, that in calculating the price of teinds, heritors were to pay for no more than what should remain after the minis- ters' stipends were deducted; and also that a certain portion of the rent or price, to be fixed by commissioners, should be set apart for the king in name of annuity. These arrangements were sanctioned in 1633 by Parliament ; and a considerable portion of the teinds were soon valued by sub-commissioners, but few proprietors used their right of purchase. ''By this mode," says Sir John Connel, "the clergy of Scotland, on the one hand, were in general secured in competent provisions ; and on the other, there were pre- served to landholders the quiet possession of their property, the full benefits of their improvements, and the exclusive right to all future rises of rent." For carrying the decreets arbitral in all their branches into full execution under the authority of a proper court, a com- mission was appointed by 1633, c. 19 — viz., the Court of Session. But, unfortunately, much of the benefit that might have arisen from these arrangements has been hindered by two accidents — (1) the carrying off of the whole records to England during Cromwell's usurpation, of which the greatest part perished in the vessel that was bringing them back to Scotland after the Restoration ; (2) the great fire in the Parlia- ment Close in 1700, which consumed the records of the tithe office. AUGMENTATION OF STIPEND. 353 Erskine on Tithes, and Augmentation of Stipend. — Erskine (Institutes, II. x. § 40) says : " Tithes were, by their original constitution, a subject quite distinct from lands ; for they did not belong to the owners of the lands, but to the ChurcL The rights of the two were also constituted differ- ently. The lands themselves passed by seisin, but Church- men enjoyed their tithes ex lege, both before and since the Eeformation ; their right was a necessary consequence of their being invested with their several Church offices ; and so no form of law was required to the perfecting of it. . . . Lands and tithes are to this day accounted separate tenements, and pass by different titles ; insomuch that a right to lands, though granted by one who has also right to the tithes, will not carry the tithes, unless it shall be presumed, from special circum- stances, that a sale of both was intended by the parties." At the time when the Church of Scotland claimed a right to the old Church property, the claim was distinctly allowed by the Scottish Legislature ; for by Act 1567, c. 10, the thirds of all benefices were directed to be paid to the ministers of the Gospel, " aye and until the Kirk came to the full possession of their proper patrimony, which is the teinds." "Neither the Act of 1633, c. 8, nor any subsequent com- mission of tithes, were limited as to their powers of altering the old i7iaximum of stipend fixed by the Act 1617. And therefore, now that the expense of living is so much height- ened, the commission court exercise a discretionary power of augmenting stipends considerably above that maximimi, where there is enough of free tithes in the parish. The reasons which chiefly move the court to grant augmentations are — that the parish is a place of more than ordinary resort, or that the cure is burdensome, or that the necessaries of life give a high price in that part of the country, or that the scanty allowance in that parish bears too small a proportion to the weight of the charge." Principle of Grain Stipends, and periodical Augmentation. — For the valuation and sale of teinds, for modification of z 354 CHURCH PKOPERTY. stipends and similar Cliurcli arrangements, the judges were the Commissioners appointed by Charles I., and under later Acts of Parliament. The functions of these Commissioners were transferred in 1707 to the judges of the Court of Session, and now under more recent Acts, especially the Court of Session Act of 1868, the judges of the Inner House of the Court of Session, and the second junior Lord Ordinary as Lord Ordinary on Teinds — five, including the Lord Ordinary, being a quorum — compose the Court of Teinds. This Court now fixes the stipends of all parish ministers under an Act of Parliament in 1808. Augmentations of stipend, even where free teind is available, can be made only once in tAventy years; and the augmentation is given not in money, but grain, the price of which is annually fixed by the fiars prices ascertained in each county by a jury acting under the sheriff*, who ascertain the market prices of grain during a certain period of the year. By a " decree of modification and locality," the Teind Court fixes how much augmentation is to take place, and in what propor- tions it is to be subdivided on the diff'erent lands where there is free teind. The advantage of grain over money is twofold as regards stipend. (1) The value of a given quantity of grain is more steady in the course of centuries than the value of a given number of pieces of money. (2) The original claim was mainly in grain, a certain proportion of sheaves drawn from the crop after it was cut, or a certain proportion of other produce or stock. Closely associated with stipend in each parish is a separate allowance for Communion elements, averag- ing perhaps about £10, and regulated also by the Teind Court. Exposure of the Weakness of three common Objections. — Some have thought fit to characterise the forms of the Teind Court as clumsy and "barbarous." They are no more so than ordinary forms of law, or than the technical terms used in any well-organised calling. Nautical terms are barbarous to a landsman, and railway terms are barbarous to one who is only a carter. Another large branch of objections that have been made to MISREPRESENTATION'S EXPOSED. 355 the teind system comes from selecting a few exceptional cases out of our 924 old parishes, and holding up these to look at as if they were fair specimens. There is one case (the Barony parish of Glasgow) where the list of names and properties occupies two large volumes, and one single blunder might cause these two volumes to be all done over again for correc- tion. That expansion arises in a needless way from entering in detail the name of every proprietor, however small, in a parish that happens to contain a large part of Glasgow and its eastern suburbs. The origmal list of j^roperties would not be at all formidable, and that was all that the law required. This suggests another branch of objection that has cuimingly been employed to foster discontent with Church stipends. Several burghs and to"\\ais (Edinburgh, Montrose, Dundee, Paisley, &c.) had ancient arrangements whereby Church pro- perty got mixed up with burgh property. Objectors looked only to the present liability of the burgh, without going back to the early arrangement wherein the Church revenue perhaps made the burgh ; and in this way of looking at only one side of the account, it was very easy to raise a clamour against the Church. Such cases, in so far as they are a real grievance to any one, may be soon overcome by means of a historical and financial statement of facts and figures on both sides, and thereon a reasonable payment once for all to the Church, de- termined on the ordinary principles of capital and interest. This was done in the case of the annuity-tax in Edinburgh. The Church is pleased, although it sacrificed somewhat ; the only discontents are those who have lost a stock-in-trade griev- ance. Any similar remaming cases of unfair pressure or griev- ance the representatives of the Church will be very glad to arrange on the terms applicable to any friendly compromise in ordinary business matters. Besides the relation of stipend to teind, there is another branch of the same subject in connection with churches, manses, and glebes, the rebuilding and repair of which are a part of the liability of heritors. Civil procedure in connection 356 CHURCH PROPERTY. with these is part of the duty of Presbyteries, with appeal to the Court of Session, according to certain ancient statutes. This undesirable jurisdiction has been recently simplified by the Act 31 & 32 Vict. c. 96, entitled "An Act to amend the procedure in regard to ecclesiastical buildings and glebes in Scotland," whereby, in case of dissatisfaction, the procedure may be easily transferred to the sheriff of the county, subject to a certain right of appeal to the Lord Ordinary. Manse and Glebe. — By the Act 1663, c. 21, the burden of upholding manses once " built and repaired " at the expense of the heritors, is laid upon each minister during his incumbency. But before the minister's liability begins, the manse must formally have been inspected and declared free. Every minister who is entitled to a manse has also a right to a glebe of arable land not less than four acres, lying as near and contiguous to the manse as can conveniently be obtained. By 1606, c. 7, there is an alternative of four soums of grass in lieu of each acre of arable land. A soum of grass is as much land as will pasture one cow or ten sheep. ^ Total Value of Church Endowments. — According to a re- turn made to the House of Commons in 1875, the Church had from teinds, £235,759; Exchequer grants, £16,300; local sources, chiefly in towns, £23,502 — making in all £275,562. This total may be raised to £330,372 by including tliree other items given in the same return — viz., Communion elements, £5395 ; annual value of manses, £24,733 ; and annual value of glebes, £24,681. With the exception of a small sum, this revenue is derived not from anything honestly nameable as a tax, but from the patrimony of the Church. Even the Ex- chequer grant above named is pure Church money, being a ^ On the subject of Ecclesiastical Buildings and Assessments, see a special article in ' Year-Book of the Church of Scotland, 1887,' pp. 40- 43, in which the history is given of the question of assessments, show- ing that any existing grievance is against the wishes and efforts of the Church, and is deliberately defended by Dissenters, in hope there- by of helping on Disestablishment. No wonder certain Churches in Scotland do not thrive, when their very grievances are hypocritical ! CHURCH ENDOWMENTS. 357 sum paid out of the old bishojjs^ rents for the purpose of raising certain small livings up to £150 each, these being known in the Church as Exchequer livings. For the actual work of the Church of Scotland this revenue is supplemented by her mem- bers year by year to the extent of £373,000 in 1877, and £377,723 in 1883. To withdraw such revenues from their ancient and beneficial usage would be simply to diminish the means of spiritual culture, especially as regards that section of our countrymen who from poverty, or sparseness of population, or recklessness, are least able or least disposed to attend to such culture. From 25th May 1849 to 1st August 1884 there is a series of fifteen Parliamentary Returns relative to the Church of Scot- land. The 5th and 6 th of the series are given above. The 4th and 10th are given further on. The 1st, 3d, 7th, and 14th give the state of teinds from 1838 to 1881: — 73 V s < Total as augmented. Augmented Communion Elements. Total ditto as aug- mented. |2J g fe X Stipend and Communion Elements. ai.2 S V s IP July 1838 to July 1848 to June 1870 to March 1876 to July 1881 £3,418 23,590 4,739 4,542 £25,926 139,416 24,265 28,992 £76 113 56 22 £972 4,571 698 803 £269,019 274,645 275,725 277,754 £120,147 134,995 137,028 140,800 £148,871 139,649 138,679 136,954 From a Teinds Court Return of 1881 it appears that the pro- cesses of augmentation and locality of stipend brought into Court in the twenty-five years ending December 1880 were 518 ; the expenses in each case about £60 ; the processes in dependence being fifty-nine — i.e., interim locality. Another return in 1880 shows that the cost during ten years ending December 1879 for building and repair of churches and manses was, on valued rent, £242,116 ; on real rent, £156,526 ; other payments, £22,184— total, £420,827. The last of the fifteen 358 CHURCH PROPERTY. returns shows that the total value of exhausted teinds is £235,906, and of unexhausted, £134,143 (of which eighty- three parishes are partly burghal), and that there are fifty parishes the stipends of which are not made up from teinds by means of a locality. There is no class or interest in the kingdom that has so little cause to fear a full historical inquiry into Church pro- perty as the ministers and members of the Church of Scotland. The more accurately the subject is understood, both in its past and present, the better for all friends of our own and other national Churches. Simple truth and honesty here, as in the matter of a religious census, is what above all things we desire. This only a Remnant of the old Endowments. — The present revenue of the Church from teinds is only a renmant of what was once the Church's patrimony. This remnant never was dissociated from the land of Scotland within historic times ; it was, however, always a separate estate. It has been controlled and regulated by King and Parliament, but not conferred. It may be regulated anew, but to be entirely changed in its destination would be greater violence than any seizure of private estates ; because here the tenure is more ancient, and the public benefit greater, than of any other property in the realm. Why but because revolutionary pro- jects are united with sectarian animosity, do certain bodies of men assail this Church patrimony, which is but a fragment of its old self, and the most lineal in descent, while, in tJie meantime^ they do not dare to seek rectification of that far larger part of the very same property that has been alienated to lay noblemen, and who have given no service in return % Practically, it is not landed proprietors who are looking covet- ously on teind property. They know teinds never were theirs, and are never likely to be. They are willing, like sensible men of business, to go on in company with the teind system : it costs them nothing — it is no hindrance to them in CHURCH ENDOWMENTS. 359 tilling or selling their own land ; rather, it is a source of gain to many — i.e., in all cases where there are imexhausted teinds. These unexhausted, free, or surplus teinds, belong to the Crown, to the universities, and other corporations or repre- sentatives of parties to whom they were gifted by the Crown, or to heritors wdio have acquired right by purchase. The opposition to the system really comes from only one section of the community that practically holds no land at all. Their whole case rests on distortions as to exceptional cases of Church property and revenue in burghs. It is not the Church that is profiting from the burghs, but it is the burghs that have enriched themselves from the Church ; and in some cases when the property is squandered, or has disappeared, the mem- bers of the Church are illegally made to pay seat-rents to make up the burgh defalcations or mismanagement. It is an absurd idea that Dissenters have, that a burgh church is not paying if its seat-rents do not suffice to pay sti^^end and repairs of build- ing. Many people avoid paying seat-rent because they know it is a sort of imposition, — why should they pay for what is their own hereditarily'? Every account in which only seat- rents appear on one side, and stipend and repairs on the other, is a garbled account. Let the teind appear along idtli the seat-rents, and it will be a very different balance. This is shown in detail, as applicable both to Edmburgh and Glasgow, in " An Historical Lecture on Teinds or Tithes," by Eev. A. Elemmg of Keilston, published in Glasgow in 1835, during the first Voluntary controversy. The following is the conclusion of Mr Fleming's very clear and able pamphlet : — " From this history of tithes the following facts are proven to demonstration : 1. That no person, be he Seceder or not, pays in Scotland one penny for the support of the National Church out of his own private property. 2. That what he pays to the Established clergyman out of his lands is the clergyman's own property, as much as the estate is his. 3. 360 CHUECH PROPERTY. That the payment of stipend to the Established clergy has nothing to do with the landholder's religious, moral, or politi- cal creed. 4. That stipend is a mortgage in his land for which he pays nothing ; and on the condition of paying it to the minister of his parish, he acquired and still holds his estate. 5. That to withhold stipend from his clergyman would be an act of dishonefity, if he could ; or if retained by violence, would be rohhery and 2^^under. 6. That as no heritor ever bought or sold the tithe, it cannot belong to him, belong to whom it will. 7. That so far from the system of tithes in Scotland being a burden on the landholder, and impoverishing him, it enriches him ! as seen above. Finally, if all this be true, as it un- questionably is, then it is impossil^le to look upon the Volun- taries, and those who with them ojDpose the Scottish Church, with any other feeling than jnty; for their opposition is based on falsehood and deceit — it has not a leg to stand on, either in law, in reason, or in the Word of God." The position of the Church from a pecuniary point of view may be thus summarised. — The support of the Church of Scotland is not a tax upon the people. In the case of 876 old parishes it is provided for by endowments to which the Church succeeded after the Reformation. The heritors have acquired their lands burdened with these endowments, called teinds, which they hold in trust for the religious benefit of the people. State aid is given in the case of certain parishes, where the stipend from teinds does not amount to ^150, to the extent of .£12,000 per annum, and in the case of 42 parishes in the remote Highlands and Islands, where the State pays a stipend of .£120 per annum; but this is compensated for by teinds, rents, and other property once belonging to the Church, but now held by the Crown. In like manner the endowments from burgh funds are in place o/the revenues from Church lands received by the Irarghs. In the case of the 356 new parishes, the endowments have all been provided by the vol- untary gifts of the members and friends of the Church. The church's position summarised. 361 Church is, therefore, in no sense a burden upon the people. Its funds are consecrated for their benefit, to secure the preaching of the Gospel to the poor.^ The true principle alike of Enghsh tithe and Scottish teind is clearly stated by William Cobbett, 'Political Eegister,' p. QQQ, as quoted in 'The Scottish Church' for January 1887 : " The clergy are not paid by the people any more than the landlords are. The tithes are as much their property as the rent is the property of the landlord ; the title of the former can no more be destroyed than the title of the latter ; and why the clergyman should receive as pay what the landlord demands as his own we cannot perceive. " A man who should attempt to defraud his landlord of his rent would be deemed, and justly deemed, a cheat ; yet we see no loss of character attached to him who is in the constant habit of defrauding his rector or vicar. " This distinction, together with all the plunder that has been committed, and is daily and hourly committed, upon the Church, is solely to be attributed to the false, the dangerous, and degrading notion that the tithes are given by way of pay- ment to the priest for services rendered, for so much work done, for the persons by whom they are raised. Nothing can be more erroneous. The tithes do not belong to the husband- man ; they never can be called his ; and therefore he never can give them in payment." - As an illustration of the continuity of teinds, the author may quote the case of a small estate in the parish of Old Monkland, where his ancestors (Scotts of Daldowie), as shown in a series of entries in the printed Diocesan Register of Glasgow, have paid the charge since 1493 (the date of the first «>r7ibishop), and where at the present day a payment of about £8 a-year is divided bet\veen the College of Glasgow and the minister of Monkland, the College having got a grant of part of the old bishops' rents. In this case the same family, from father to son, through the changes of four centuries, have gone on with the same payment to Roman Catholic, Presby- terian, Episcopal, and Presbyterian superiors. 362 CHAPTEE XIII. ECCLESIASTICAL STATISTICS. Statement of the Membership of the three Presbyterian Churches. — It is important that the real state of the case should be known as to the relative numbers of the member- ship of the Cliurch of Scotland and the two junior branches of Presbyterianism which exist alongside of it. The following figures, which are official and self-authenticating, demonstrate for the Church of Scotland a very large majority over these two Churches combined : — 1. Church of Scotland — Communicants. 1873 Parliamentary Return, 460,526 1878 ,1 II 515,786 1883 Report, General Assembly, 543,969 1884 M II 555,622 1885 II I! 564,435 1886 M II 571,029 2. Free Church^ — Communicants — Communicants- — Communicants Lowlands. Total. and Adherents. 1878 308,546 1881 . . . 312,429 1883 238,713 322,265 1885 330,464 1886 242,078 263, i 13 331,245 ^ Free Church Reports give separately the communicants for the Lowlands. But in Highland or Gaelic charges, where there is an old and local reluctance — in some Presbyteries only 1 in 3, and in others (Skye and Uist) only 1 in 9, of adult and devout church-goers being communicants — attempts have been made to substitute adher- ents. It is quite fair that attention should be draAvn to, and allow- DETAILS OF MEMBERSHIP. 363 3. United Presbyterian Church- 1883 Communicants in Scotland, 1885 II II 1886 n II 172,425 179,249 180,844 From these official returns, furnished by each Church on its own behalf, it appears that the comparative membership stands thus for 1886, as reported to Assemblies and Synod of May 1887 :— Church of Scotland, . . . . 571,029 Free Church, , . . 263,113 United Presbyterian, . . 180,844 443,957 Church of Scotland majority. 127,072 Details of the Membership of the Church of Scotland in 1886, as given in General Assembly Eeport on Presbyterial Superintendence, May 1887 : — Population. Communicants. 1871. ISSl. 1S73. 1883. 1886. I. Synod of Lothian and Tweeddale — 1 Edinburgh, 1 272,479 324,788 31,784 41,013 47,861 Linlithgow, 79,580 90,507 9,832 11,957 11,951 Biggar, 6,537 6,374 1,76S 1,946 1,990 Peebles, 1 11,161 12,749 3,019 3,276 3,603 Dalkeith, . 45,099 50,879 7,509 9,504 10,494 Haddington, 25,515 25,951 5,832 5,748 5,876 Dunbar, . 12,432 12,663 2,634 2,796 2,628 452,836 523,911 62,378 76,040 84,343 ance made for, this large Gaelic surplus of adherents in addition to communicants, but it is unreasonable to confound them ; for it is the duty of every Church to insist on communion as the full and proper mark of membership, which in this case the Free Church has now had, from 1843 to 1887, opportunity to do, and ought to suffer for her comparative failure. Moreover, the same drawback, in a lesser degree, applies to the Gaelic congregations of the Church of Scotland, so that to allow a full statistical place for adherents in one Church alone, would disturb the faii-ness of comparison. The 263,113 here set down for 1886 as the total of communicants, Lowland and Gaelic, is the actual return so given by the Free Church officially. 364 STATISTICS. Membership of the Church of Scotland — continued. Population. Communicants. 1871. 1881. 1873. 1883. 1886. II. Synod of Merse and Teviotdale — Dims, 9,615 8,811 1,979 2,239 2,215 Cliirnside, . 17,019 17,423 3,594 3,671 3,718 Kelso, 12,383 12,061 3,151 3,241 3,191 Jedburgh, . 26,267 30,769 4,138 5,413 5,978 Earl st on, . 10,212 9,504 3,119 3,011 2,923 Selkirk, 27,400 31,015 5,703 6,568 6,730 102,896 109,583 21,684 24,143 24,764 III. Synod of Dum- fries — Lochniahen, 16,177 16,126 3,380 4,012 4,266 Laugliohn, . ll,0:i2 11,446 1,442 2,285 2,272 Annan, 14,676 14,443 2,176 2,308 2,400 Dumfries, . 38,967 41,109 6,170 7,206 7,502 Penpont, . 13,171 12,932 1,818 2,500 2,749 94,023 96,056 14,986 18,311 19,189 IV. Synod of Gallo- way— Stranraer, . 25,035 25,059 4,362 4,620 4,639 Wigtown, . 20,462 20,606 3,808 4,492 4,867 Kirkcudljright, . V. Synod of Glasgow 21,783 21,073 5,445 5,624 14,736 5,515 67,280 66,738 13,615 15,021 and Ayr — Ayr, . 100,556 108,579 16,772 20,534 21,214 Irvine, 92,695 100,244 11,838 14,197 14,400 Paisley, 108,871 122,144 11,248 13,402 14,912 Greenock, . 83,189 96,876 6,635 9,000 9,589 Hamilton, . 159,255 204,720 15,259 19,474 21,520 Lanark, 38,103 40,811 5,609 6,554 6,558 Dumbarton, 56,216 70,093 8,252 10,467 11,613 Glasgow, . VI. Synod of Argyll — 618,171 731,756 46,071 61,052 64,380 164,186 1,257,060 1,475,223 121,684 154,680 Inveraray, . 12,367 11,785 920 1,053 1,030 Dunoon, 21,627 22,912 2,790 3,108 3,344 Kintyre, 19,201 19,421 2,248 2,606 2,850 Isla and Jura, . 9,564 8,917 717 632 680 Lorn, . 12,956 14,361 1,174 1,356 1,481 Mull, . 15,233 13,941 841 1,201 1,307 Abertarff, . 11,370 10,861 504 398 552 102,318 102,198 9,198 10,354 11,244 DETAILS OF MEMBERSHIP. 365 Membership of the Church of Scotland — continued. Population. Communicants. 1871. 1S81. 1873. 1883. 1886. Vir. Synod of Perth and Stirling — Dunkeld, . 17,750 16,795 3,826 4,088 4,106 Weem, 10,627 9,872 2,104 1,879 2,009 Perth, 45,097 49,006 8,205 10,567 10,723 Auchterarder, . 20,457 19,754 4,603 4,869 4,901 Stirling, 60,013 68,454 8,560 10,998 11,525 Dunblane, . VIII. Synod of Fife- 25,804 25,985 4,228 5,370 5,557 179,748 189,866 31,256 37,771 38,821 Dunfermline, 38,356 41,508 5,627 5,714 5,793 Kinross, 9,582 9,015 2,460 2,208 2,421 Kirkcaldy, . 56,868 62,752 9,867 12,907 14,055 Cupar, 30,679 28,696 7,865 7,380 7,527 St Andrews, 35,388 37,252 9,864 10,414 10,004 170,873 179,224 35,683 38,623 39,800 IX. Synod of Angus and Mearns — Meigle, 18,564 18,269 4,714 4,858 5,409 Forfar, 27,694 29,233 8,287 8,429 8,439 Dundee, 139,485 164,045 17,259 21,026 22,259 Brechin, 34,030 35,151 7,620 8,544 8,227 Arbroath, . 33,811 33,214 8,411 9,185 9,200 Fordoun, . 23,896 23,367 6,940 7,709 7,845 277,480 303,279 53,231 59,751 61,379 X. Synod of Aber- deen — Aberdeen, . 111,807 131,099 21,265 26,639 28,506 Kincardine O'Neil 19,653 19,182 6,970 7,289 7,260 Alford, 12,888 12,390 4,793 4,946 5,062 Garioch, 20,132 20,136 5,064 6,013 6,090 Ellon, 15,516 15,955 4,752 5,419 5,724 Deer, . 49,199 54,858 13,164 14,362 14,487 Tun-iff, 30,446 29,709 8,361 9,840 9,801 Fordyce, XI. Synod of Moray— 25,776 26,820 3,977 4,751 4,828 285,417 310,149 68,346 79,259 81,758 Strathbogie, 26,996 24,386 5,663 6,587 6,624 Aberlour, . 10,100 9,968 2,163 2,298 2,150 Abernethy, 11,700 10,603 918 1,142 1,119 Elgin, 22,966 23,344 2,290 2,997 2,963 Forres, 10,359 10,202 699 857 879 Nairn, 11.497 12,642 467 598 633 Inverness, . 28,224 30,092 957 934 1,130 121,842 121,237 13,157 15,413 15,498 366 STATISTICS. Membership of the Church of Scotland — continued. Population. Communicants. 1S71. ISSl. 1S73. 18S3. 287 388 329 1880. XII. Synod of Eoss— Cliaiioury, . Dingwall, . Tain, . XIII. Synod of Suther- land and Caith- ness — Dornoch, . Tonsi;e, Caitlmess, . XIV. Synod of Glen- elg— Lochcarron, Skye, . Uist, . Lewis, XV. Synod of Orkney- Kirkwall, . Cairston, . North Isles, XVI. Synod of Shet- land — Lerwick, Burravoe, . Olnafirth, . Total, . 10,403 16,562 17,285 9,898 15,521 14,893 244 347 257 282 430 371 44,250 40,312 848 1,004 1,083 16,649 6,649 41,011 16,005 6,371 39,859 304 74 614 310 64 791 315 66 875 64,309 62,235 992 1,165 1,256 18,712 18,673 15,973 23,483 17,243 18,347 17,317 25,487 242 378 231 83 934 293 372 254 129 313 412 229 229 1,183 1,678 1,898 854 76,841 78,394 1,048 11,497 10,465 9,312 12,251 10,420 9,373 1,764 1,900 1,374 1,697 1,798 877 31,274 32,044 5,038 4,372 4,430 13,047 6,033 12,528 13,051 5,141 11,513 2,180 1,642 3,348 2,778 1,357 2,964 2,914 1,349 2,811 31,608 29,705 7,170 7,099 7,074 3,360,018 3,735,573 460,464 543,969 571,029 Ecclesiastical Column in the Census resisted by Non- conformists. — In regard to statistics of membership of different Churches, it is to be observed that, in the case of Dissenting- Churches, owing to the heat of politics and high-pressure bigotry, they are able to count to their last man ; whereas in each of our National Churches there are many adherents and friends, in addition NUMBER OF PLACES OF WORSHIP. 367 to actual members, who cannot be paraded in any muster of statistics, unless the statistics be conducted in the complete form of a separate column in our decennial census. Keenly alive to this, it has been the persistent policy of Nonconformists, both in England and .Scot- land, to resist to the utmost this full and decisive test ; while both the Church of .Scotland and the Church of England are not only willing to submit to, but anxious to have, this test, whereby every inhabi- tant of Britain deliberately, in his own house, sets down his Church connection. Relative Number of Places of "Worship. — Another test, good and useful in its way when taken in connection with others, is that of the number of places of worship or number of clergymen. This may prove very misleading unless we know something of the general character of ecclesiastical buildings as to size and cost, and something as to the congregational finance in tlie respective denom- inations dealt with. There are churches and churches. Church of Scotland Congregations, .... 1625 Do. Free Church, 1067 Do. United Presbyterian, . . . 553 1620 Church of Scotland majority, ... 5 The 1625 congregations of the Church of Scotland are thus classi- fied :— Parishes, 1320 Non-parochial Churches, . . . . .160 Preaching and Mission Stations, . . . .145 1625 Allowance must be made for the fact that many Dissenting churches are little more than school-rooms, and cannot be reckoned over against an equal number of parish churches. In illustration and proof of the great difference between the size of Free Church and United Presbyterian congregations in the Lowlands, and those of the Church of Scotland, it may be mentioned that only 119 Free Church and 99 United Presbyterian congi-egations reach, or exceed, 500 communicants, whereas 378 parish churches have over 500, and 82 have over 1000. Further details of the extreme small- ness of the average Dissenting congregations are given at the close of this chapter. Old partial Census of 1851. — A religious census (of a very restricted sort) was made in 1851, when there were 3395 places of worship in Scotland, and 944,000 persons attending church. Of these, 1183 places of worship and 351,000 persons belonged to the Church of Scotland, 889 places of worship and 292,300 to the Free Church, 465 places of worship and 159,000 to the United Presby- terian Church, and 858 places of worship and 141,000 persons to all other Churches. The value to be attached to this census appears 368 STATISTICS. from the following extract from the Report by Mr Horace Main in submitting the tables : — " In the first place, it is necessary to state that the statistics are not complete, and that no means are in your possession of computing the extent of the deficiency. The effect of the instruction given to enumerators — that the inquiry was a voluntary measure — was much more awkward in Scotland than in England. The enumerators were less careful after this announcement to deliver forms, and parties were less willing to supply the information. " The incompleteness referred to above was, — that no returns at all were obtained from 279 Established, 65 Free, and 38 United Pres- byterian churches. Besides which, no returns of attendants were received from 134 Established, 47 Free, and S United Presbyterian churches, which reported on some other heads. The deficiencies in all these cases were supplied by estimates. With regard to the Church of Scotland, it ought also to be stated that two- thirds of the missing returns were from places where the Church was and is excep- tionally strong. But whatever value this census may have as to 1851, it is totally misleading now in 1885, for in the interval the Church of Scotland has been making marvellously rapid recovery and extension, while both Free Church and United Presbyterian have been nearly station- ary, and as regards the increase of total population have been actually losing ground. Fallaciousness of the Test of Church Attendance. — The church attendance idea is a favourite one with manufacturers and cooks of statistics. On several occasions the newspaper organs of Dissent in Edinburgh and Glasgow have betaken themselves to this species of romance. It is currently believed that when these enumera- tions were made, a secret notice was given beforehand for Dissenting congregations to be sure to attend on a certain day to be counted. This alone would vitiate the result. But the openings for manoeuvring are endless — e.r/., in dealing with the small town of Falkirk, the United Presbyterian Church got credit for members who come in from miles of country round about, whereas parish churches essentially belonging to Falkirk were cut off from the town they belong to by taking an arbitrary boundary-line that served the Nonconformist pur- pose. In this way anything may be proved, and with real facts too, but the facts are garbled. Why should any one dream of resorting to church attendance as a test of denominational strength, when with- out trouble or expense we have the means of knowing from proper sources the real numerical strength of every Presbyterian congi-ega- tion in Scotland, on their own individual and official showing? If these attendance statistics, which cost much special labour to the enumerators (not to speak of Sunday desecration), were honest and sincere, why should the very persons who take this trouble and lay so much apparent stress on numerical majorities, and claim such for themselves, be so eager in their resistance to a fair national census, that would be complete for all Churches alike, and beyond reach of tampering ? PROPORTION OF MARRIAGES. 369 statistics of Marriage for all Denominations. — Another of the approximate tests of ecclesiastical proportion in Scotland is the distribution of marriages among the clergy of the dif- ferent denominations. This is a much more reliahle test than that as to churches and church attendance. The following table from the Report of the Eegistrar- General for 1881 (latest return published) exliibits this branch of the statistics of the Churches : — Proportion in every 100 Marriages. All Scot- land. Prin- cipal towns. Large towns. Small towns. Main- land rural. Insular rural. Established Church, . Free Church, . United Presbyterian, Roman Catholic, Episcopal, Other denominations, Not stated. Irregular marriages, . 46-83 20-77 11-88 9-76 2-67 ! 6-30 1 0-18 1 1-61 39-06 19-40 12-85 12-76 4-09 8-45 0-22 3-17 45-39 17-89 13-24 12-67 2-81 7-14 0-20 0-66 50-19 20-25 13-10 9-17 1-47 5-32 0-26 0-24 61-93 24-75 8-11 2-29 0-73 2-17 0-02 49-50 34-12 8-09 5-13 0-20 2-96 * " If there were no other statistics regarding the Scottish Churches than the above, they might be held to prove, in the most exhaustive and conclusive manner, the substantial position occupied by the Church of Scotland. While over the whole country it has nearly 47 per cent of the marriages, the two Churches which seek to level it with the ground have together only 32|- per cent. Since 1855, over the whole country, both the Free and the United Presbyterian Churches have fallen each 3 per cent. The Roman Catholic is stationary. Episcopacy has gained 1 per cent. Other denominations have gained about 1 J per cent, and irregular marriages are increased by 1 J per cent. Since 1877, over all the five different groups, the Church of Scotland has increased in Principal towns (fully), 1^ per cent Large towns. 2 Small towns, . . n » Mainland rural (nearly), Insular rural, ,, 3 2 A 370 STATISTICS. In the same period the Free Church has decreased in Principal towns, .... 2 per cent. Large towns, . . . . . 3|^ ,, Mainland rural, . . . . 1^ ,, Insular rural, . . . . . 5 ,, increase, Small towns, ..... | per cent. The United Presbyterian Church has decreased in Principal towns, .... \ per cent. Large towns (less than), . . . i >> Small towns (fully), . . . . 3 ,, Mainland rural, . . . . 1 ,, increase, Insular rural, . . . . . If per cent. The Unchristian Character of Competition in giving. — As regards making finance a test of Church merit, and award- ing the prize to the highest competitor, we require to remem- ber the Gospel widow's mite, and that it is not a principal but only a concomitant aim of the Christian Church to raise money at all. The real glory of the Church is to preach the Gospel to the poor as well as to the rich. And if the poor are largely associated with any Church, it is impossible for such a Church to compete with another branch of the Church that leans mainly on the rich or on the middle classes, as to giving so much per head of membership. The United Presbyterian Church for 1883 reported a total revenue for all purjDoses of X397,288, equal to £2, 6s. per member. For 1886, accordmg to their own statement, it is £315,600, equal to <£1, 14s. lid. per member. The Free Church revenue for 1883 was £628,222, equal to £2, 8s. lOd. per member. For 1886 it is £564,442, equal to £2, 2s. lOd. per communicant, or £1, 14s. Id. per communi- pant plus adherent. But a considerable part of this £564,442 consists of balances and interest of invested funds. The Church of Scotland revenue for 1883, from the corre- sponding sources, was £516,818, equal to 19s. per member. The true explanation of this discrepancy between the liberality of Dissent and that of the Church of Scotland is, CHRISTIAN LIBERALITY. 371 that in the former case there are few poor members, while as a general principle every member pays for his Church privi- leges in the way of a tax. The Church of Scotland undoubtedly has the largest share of struggling peasants and workmen who can afford little, and of the very poor who can afford nothing at all, but rather require help themselves ; so it never can compete in the race as to liberality estimated per head. In fact, the race is essen- tially unchristian, as success is based on being quit of the poor just as much as on getting hold of the rich. Another consideration is, that there are some parts of Dis- senting revenue which do not apply to the old parish churches — e.g., seat-rents, stipends, buildings. A third consideration is, that there is no independent out- side audit of accounts to exclude interest, balances, and sums temporarily paid to Sustentation Fund to entitle scores of ministers to claim the equal dividend. Abstract of Contributions of Church of Scotland for 1886. — As the Church of Scotland has been systematically slandered for extreme deficiency in liberality, it may be well to give here an abstract of its finance for 1886, as collected by a special " Committee on Statistics of the Christian Liberality of the Church : "— 1. Ordinary chiTrch-door collections, including collections at communions, . . . £81,120 7 4 2. Parish or local mission, or minister's assistant, 16,685 14 8 3. Week-day and Sabbath schools, exclusive of school-rate, ...... 11,073 16 4 4. Church or manse building or repairs, or church extension (other than by Home Mission Collection), exclusiA-e of heritors' assess- ment, 59,380 5 8 5. General Church objects, .... 92,932 12 8 6. Legacies for the Schemes of the Church, . 3,867 11 8 7. Local endowment of churches or chapels, . 5,836 9 3 8. Augmentation of stipend not contributed through Smaller Livings Scheme or associ- ation, and in so far as not included under ordinary collections and seat-rents, . 8,431 1 6 Carried forward, £279,327 19 1 372 STATISTICS. Brought forward, £279,327 19 1 Other Church and charitable work (including collections for infirmaries, the poor, &c. ), and legacies therefor, .... 64,267 15 Seat-rents (as far as collected and reported), £343,595 14 1 63,616 13 8 £407,212 7 9 In the first and last items (both large) in the above list, it will be observed that a large part of each is not so much the Church for itself as the Church for the poor and the sick — for in the case of the old parishes a main use of the church-door collections is for the poor. At a Church Congress on Christian Life and Work at Inver- ness, 2d October 1884, a statement was submitted, showing the contributions, year by year, from 1842 to 1883, to the princi- pal Schemes of the Church (excluding all interest on funds) : — Education Scheme, . . £207,309 Foreign Mission, 319,185 Home Mission, 271,335 Colonial Scheme, 185,261 Jewish Mission, 160,959 Endowment, .... 588,185 Small Livings, . . . . 26,526 Total, . £1,758,760 None of the seven subsidiary Schemes are included, and only one branch of the Small Livings Eevenue (General As- sembly's part) is given. At the same Congress a second table was given of the Chris- tian Liberality Returns for ten years : — Seat-rents 1874, £240,398 £42,436 1875, 305,963 44,658 1876, 335,228 49,540 1877, 320,621 53,094 1878, 326,233 56,101 1879, 274,213 56,040 1880, . 319,848 57,912 Carried forward. £2,122,504 £359,781 CHRISTIAN LIBERALITY 373 Brought forward, 1881, 1882, 1883, Seat-rents, £2,122,504 £359,781 281,504 58,674 326,202 59,859 316,481 61,242 £3,046,691 539,556 £3,586,247 £539,556 This is exclusive of endowment income of quoad sacra parishes, revenue from capital funds, grants from or capital (£500,000) of Baird Trust. At the same Congress a third statement of special local interest was read, showing in detail as to eighteen Highland Presbyteries, with 164 ministerial charges, that while the pop- ulation had decreased between 1871 and 1881 to the extent of 5573, or 1*7 per cent, the communicants of the Church of Scotland increased between 1873 and 1883 to the extent of 2719, or 16*7 per cent, while their Christian liberality increased from .£7172 in 1873 to £15,176 in 1883 :— i Population. Coiinnunicants. Christian Liberality. Presbyteries. 1 1S71. 1 1881. 1873. 1883. 1 1873. 1 1883. Aberlour, 1 10,000 9,968 2,163 2,298 £527 £1,426 Abernethy, 11,700 10,603 918 1,142 705 755 Albert ar if, i 11,370 10,861 504 524 670 1,098 Caithne^JS, 1 41,011 39,859 614 791 505 1,478 Chanonrv, 10,403 9,898 244 287 348 354 Dingwall, i 16,562 15,521 347 388 365 607 Dornoch, 16,649 16,005 301 310 3b7 503 Elgin, . 22,966 23,344 2,290 2,997 645 1,157 Forres, 10,359 10,202 699 857 473 451 Inverness, 28,224 30,092 957 934 697 3,620 Lewis, . 23,483 25,487 83 129 118 603 Lochcarron, . 18,712 17,243 242 293 45 310 Nairn, . 11,497 12,642 4^7 598 278 518 Skye, . 18,673 18,347 378 372 170 234 Strathbogie, 26,996 24,386 5,663 6,587 919 1,587 Tain, . 17,285 14,893 257 329 256 363 Tongue, 6,649 6,371 74 64 29 m Uist, . 15,973 17,317 231 254 47 46 Totals, 318,612 313,039 16,435 19,154 1 £7,172 £15,176 374 STATISTICS. Sustentation Fund of Free Church analysed. — In the case of Free Church finance, although it has been a wonderful success upon the whole, yet it will not stand careful analysis and closer acquaintance. Much of it is as far as possible from voluntary. In 1873 the revenue was £152,703, which, from 956 con- gregations, gave an average of .£160 from each, and yielded that year an equal dividend of .£150. Only 271 of the 956 congregations were self-supporting. In 1883 the revenue was £172,072, which, from 1064 con- gregations, gave an average of £161 from each. Only 291 of the 1064 congregations were self-supporting. In the following fourteen Presbyteries, embracing 124 charges, not one single congregation is self-supporting — viz., Aberlour, Abernethy, Alford, Breadalbane, Dunk eld, Inveraray, Islay, Kinross, Lochcarron, Orkney, Shetland, Skye and Uist, Tongue, Wigtown. The following sixteen Presbyteries, embracing 147 charges, have only one in each self-sustaining — viz., Abertarff, Chan- onry, Cupar, Dornoch, Dunfermline, Duns and Chirnside, Ellon, Pordoun, Pordyce, Porres, Garioch, Kelso, Kincardine O'Neil, Lorn, Mull, Nairn. Like a top, this system of finance needs constant whip- ping to keep it up, and such whipping is not a very spiritual concomitant to the Gospel, especially when to this again is added another element of politics, of late years more and more prominent. Free Church retrograde compared with Population. — These two, and some other causes, especially in connection with Union negotiations after 1863, and the passing of the Patronage Act in 1874, have for a number of years past almost entirely checked real progress in the Pree Church. In fact, its position relative to the population of Scotland is actually retrograde : — In 1878 the membership (exclusive of the High- lands) was 212,000 In 1883 it was 233,713 Increase in ten years (9'29 per cent), . 21,713 COMPARATIVE STRENGTH OF THE CHURCHES. 375 Assuming that the increase of the population was the same in the ten years ending 1883 as for ten years ending 1881, the population had increased by 375,555 — i.e., 11-17 per cent. Unfortunately there is no means of accurately measuring the posi- tion of the Free Church in the Highlands, as the communicants are not returned ; and during the period under comparison the proportion and ages of adherents given have been twice changed, so as to leave no points of comparison. United Presbyterian Church also retrograde compared with Population. In 1873 the membership was .... 164,279 In 1883 it was 172,425 Increase in ten years (4 "7 per cent) . 8,146 Which is a retrogression of 6J per cent compared with the increase of population. Church of Scotland increase not only keeps pace with in- crease of population, but exceeds it by about 1 per cent. The membership increase annually for decennium 1873-1883 was 1"81 per cent, whereas the population increase 1881-1884 is about 1*17 per cent. The 'Scottish Church' for January 1887, in a clear and powerful article — ''The Strength of the Churches" — says on this branch of the subject : — ' ' The Church of Scotland is growing stronger year by year, in every part of the country, and this fact is lifting the religious tone of the community out of its former bitterness and narrowness. In the course of a few decades Dissent will have little hold on the rural 23opuIation, where that population is either stationary or decreasing ; wdiile in the larger centres, where money is more plentiful, and people can afford the luxury of Dissent, the spirit of the Dissenting laity is broader and more friendly to the Established Church. About one- third of the U.P. Presbyteries are steadily decreasing, and that not altogether from a decrease of population ; while in the case of the Free Church the proportion of decreasing Presbyteries is greater. On the other hand, there are but few Presbyteries of the Church of Scot- land decreasing — scarcely one-eighth of the whole ; and where there is a decrease, it is less in proportion to that of the population, while 376 STATISTICS. in the other Chui-ches the decrease is, in most cases, greater. The membership of the Church of Scotland, taking an average of ten years, has increased by ahiiost 2 per cent per annum, while the Free and U.P. Churches have increased by scarcely a fraction more than ^ per cent. "The U.P. Church has 32 Presbyteries, with only 21 of them increasing. The Free Church has 73 Presbyteries, with only 46 increasing. The Church of Scotland has 84 Presbyteries, with 74 increasing. There are every year about two-fifths of the U.P. con- gregations decreasing in membership. " In the Galloway division of Scotland, where the population is, on the whole, stationary, the Church of Scotland increased in ten years by 8 per cent, the Free Church made no increase, and the U.P. Church decreased. The membership of the respective Churches re- ported last year was — Established, 15,115; Free, 4693; and U.P., 1543; Established majority, 8879. " In the Synod of Dumfries, where the population increased in ten years by 2 per cent, the Established Church increased by 22 per cent, the Free Church was stationary, and the U.P. Church decreased by 4 per cent. The membership last year was — Established, 18,729; Free, 7295; and U.P., 4997; Established majority, 6437. " In Perth and Stirling the population increased by 5 per cent in ten years, the Established Church increased 19 per cent, the Free Church increased 5 per cent, and the U.P. Church decreased 4 per cent. The membership last year was — Established, 38,688 ; Free, 18,159; U.P., 9853; Established majority, 10,676. " In the Synod of Angus and Mearns, which includes the shires of Forfar and Kincardine, the population increased 9 per cent, and the increase of the Churches was — Established, 19|^ ; Free, 3 ; and U.P., 3^ percent. The membership last year was — Established, 61,157; Free, 26,043; U.P., 11,568; Established majority, 23,546. " In the Presbytery of Aberdeen, the population increased in ten years by 17 per cent, while the increase in the Churches was — Estab- lished, 20 ; Free, 5; and U.P., 10 per cent. The membership last year was— Established, 28,169; Free, 14,902; and U.P., 2591; Established majority, 10,676. These are specimens of the relative strength of the three Churches in the rural parts of Scotland, south of Inverness. " The growing influence and the increasing strength of the Church of Scotland are specially noticeable in the number and size of the congregations. " In the Galloway district, the Established Church has 46 congre- gations; the Free, 31 ; and the U.P., 13. The Established Church has 24 congregations with upwards of 300 members, while the Free Church has only 2, and the U.P. only 1. " In the Synod of Dumfries, the Established Church has 63 con- gregations ; the Free, 36; and the U.P., 24. The Established Church has 10 congregations with a membership above 500 ; the Free Church has only 2 ; and the U.P. none. The congregations above 300 and under 500 are — Established, 11 ; Free, 4 ; U.P., 3. COMPARATIVE STRENGTH OF THE CHURCHES. 377 " In Perth and Stirling, the Established Church has 116 congrega- tions ; Free, 78 ; U.P., 44. Congregations with a membership above 1000 are — Established, 5; Free, none; and U.P., 1. Congregations above 500 and nnder 1000— Established, 21 ; Free, 6; and U.P., 2. Above 300 and under 500— Established, 23; Free, 11 ; and U.P., 7. " In Aberdeen Presbytery, the Church of Scotland has 34 congre- gations ; Free, 38 ; and U.P., 8. Congregations with a membership above 1000 — Established, 10 ; Free, 1 ; and U.P., none. Congrega- tions above 500 and under 1000 — Established, 12 ; Fi-ee, 13 ; and U.P., 1. Above 300 and under 500— Established, 8 ; Free, 5 ; and U.P., 4. Above 200 and under 300— Established, 3; Free, 6; and U.P. , none. And under 200 — Established, none; Free, 13; and U.P., 3. " From Aberdeen to Galloway, the Church of Scotland has no less than 80 congregations with a membership above 1000, while the Free Church has only 9 such congregations, and the U.P. 12. The Church of Scotland has 410 congregations with a membership above 500 and under 1000 ; the Free Church has only 120 ; and the U.P., 89. Except in that part of the Highlands which represents only one- twentieth of the population, and where the Church of Scotland is relatively weak, the average congregation of the Establishment is generally from one-half to two-thirds larger than the average Free or U.P. congregation, and in many cases is more than double the size of the dissenting congregation ; and the proportion is yearly increasing in favour of the Established Church." 378 CHAPTEE XIV. ARGUMENTS EMPLOYED AGAINST NATIONAL CHURCHES IN GENERAL, OR AGAINST THE CHURCH OF SCOTLAND IN PARTICULAR. 1. Said to violate the Rights of Conscience. — It is alleged that a State Church violates the rights of conscience. It is said that " citizens have a right in equity to demand that no [religious] institution shall be either set up or maintained by public authority and public funds which is offensive to their religious convictions." Here is a plausible principle which will not stand the test of universal application in public life. To satisfy the atheist, are we prepared to abolish all oaths in courts of justice? To satisfy the Jew, are we prepared to obliterate the Christian Sabbath, in so far as laws are concerned against Sunday traffic 1 To satisfy the Mohammedan, are we prepared to do away with our laws against bigamy ? To satisfy the secularist, must we abstain from Bible lessons in our schools ? To satisfy Quakers, are we prepared to abolish the army and navy? To satisfy Romanists, are we prepared to alter the coronation oath of our sovereign 1 There is no more reason to abolish a State Church to please political Volun- taries than there is to abolish oaths. Sabbath laws, marriage laws, Bible-teaching in public schools, standing armies, or Protestant succession to the throne, because each of these is offensive to some consciences among us. The advantages of civilised life are not to be had except on the condition of accepting some regulations that may be unpalatable or restric- tive to some persons. A Government absolutely perfect and RELIGIOUS EQUALITY. 379 free is not a thing of the present world at all. It is enough if the advantages overbalance the disadvantages, and if the disadvantages or restrictions be reduced to a minimum. Quite abolished they cannot be without return to anarchy. ]^o man is entitled to have so narrow and selfish a conscience as cannot put up with institutions that commend themselves to the vast majority of consciences of contemporaries, and have in the whole course of human history commended themselves to the consciences of countless generations of all lands. A peculiarity and novelty of conscience, dating only from 1793, and almost exclusively possessed in Scotland by one section of one sect, may well raise a question whether it is called by its proper name — whether bigotry, selfishness, jealousy, intolerance, would not be nearer the truth than liberty of conscience. It is only religious equality down to their ovm level that the other two branches of the Presbyterian Church think of. There is, how- ever, a second or third descent of exactly the same sort down to religious equality with atheists, which they do not agree to. The meaning of this is, that the principle of religious equality is a sophistical principle. 2. Said to disturb Eeligious Equality. — Another of these sophistical arguments advanced against national acknowledg- ment of Christianity is, that there ought to be absolute reli- gious equality in a well-governed State, no branch of the Church preferred to any other, and privileged. All privileges and monopolies (it is said) are more or less unjust to those out- side of the privilege. This argument is not quite distinct from that which rests on the rights of conscience — it carries the same idea down into more material application. There are privileges and privileges. A privilege becomes a real grievance and injustice when it is in principle limited to one class or district, and when, although thus limited, all are bound to contribute towards it, or honour or obey it. Neither of these is true of the Church of Scotland. All are welcome to share its benefits who choose to come into it. Those who are outside of it are so of their own free wiU, because they 380 SOPHISMS EXPOSED. think tliey have advantages outside that preponderate over those to be enjoyed within. For preferring to be outside they are no way interfered with or persecuted. As to the second particular, the Church of Scothind is equally clear in its con- stitution. It is no way a burden pecuniarily to the members of any other Church. Not one sixpence of the legal revenues of the Church of Scotland comes from any source or on any principle, save what is common to all the property of the king- dom. It is true that the money received by the Church comes through the hands of many who do not belong to the Church, and who, it may be, are hostile to it ; but this money is neither gift nor tax. It falls to be paid in virtue of old arrangements as to Church property mixed up with other property, on ex- actly the same principle as the owner of a property has some- times an annual charge to pay for feu- duty, or any such per- manent claim. It does not matter in the rent of a house or farm, or freight of a ship, what Church or Churches the two parties concerned may belong to. The bond between the two for the occasion is simply one of proj)erty. To decline pay- ment on the irrelevant ground of Church difference, is simply to attempt gain or fraud under pretext of religion. Business and society would come to an end if obligations could be repudiated because the money had to be paid by an atheist to a believer, by a Dissenter to a Churchman, or by an Evangeli- cal to a Eitualist. An Established Church is simply one specimen of a large class of public arrangements or institutions that, so far from being reprehensible, are tokens of national wisdom, progress, and security. In one line we find for a variety of social pur- poses such things as schools, colleges, libraries, museums, parks, poorhouses, reformatories, hospitals. It is not every citizen that requires each of these, or cares for each of them ; yet within certain limits these are matters of legitimate con- cern and expenditure in every well-ordered city or State. So also in another line, such matters as the conferring of titles of nobility, adjusting order of precedence, conferring of academic UNSCRIPTURAL. 381 degrees, providing of bursaries and jDrizes, regulating different apprenticeships, appointing terms of licence in certain callings and professions — all these are elements of a higher social, in- tellectual, and artistic life. And most of these have a civic or national sanction. Each has its own circle and province ; but that that province in each case should be well regulated is matter of general benefit and interest. The only real objectors to such matters are a few extreme democrats and socialists of the type of the Paris Commune, that attacked the public mon- uments because to them they were irritating tokens of superi- ority. No better really, in point of principle, is the objection to an Established Church on the part of poUtical A^oluntaries. Political Voluntaries feel that they are new, and have antip- athy to what is older than themselves. Their system is a brisk shareholding, shopkeeping sort of Christianity, where the rule is for every one to pay his o^yn score : what need do they see for the nation, as such, to have a paternal care of those who cannot pay their score 1 Xo, says a Christian na- tion ; it is as needful (and far more important) to provide free religious ordinances and comely churches for the poor and struggling ptart of the community, and for sparsely populated districts, as it is for us to provide an industrial museum to help the diligent artisan with specimens, or a national gallery of pictures to promote taste, or a standard of degrees to enable the common people to know what medical man to trust with their health, or what lawyer to trust with their case. 3. Said to be Unscriptural. — Sometimes the enemies of national religion go the length of calling Established Churches unscriptural. Generally this charge is made without con- descending on special passages to support it; or if actual Scripture is quoted, it is mainly the text, " My kingdom is not of this world," — a text which simply asserts the distinctively spiritual nature of Christianity, a doctrine which no branch of the Church denies. It would be much more reasonable to claim Scripture on the other side. The whole Old Testament rests on the historical basis of an earlier Church, the theory 382 SOPHISMS EXPOSED. of which not only implied alliance with the State, but control over the State, in the form of a directly divine, or at least a hierarchical government. The Old Testament contains several prophecies of the Gospel wherein direct allusion is made to kings and nations as friends and allies. Psalm Ixxii. says — "The kings of Tarshish and of the isles . . . the kings of Sheba and Seba . . . all kings shall fall down before Him ; all nations shall serve Him." Isaiah (xlix. Ix.) is no less specific : " Kings shall be thy nnrsing fathers, and their queens thy nursing mothers." " Their kings shall minister unto thee ; " "thou shalt suck the breast of kings." In the !N'ew Testament the Lord directs His followers to "render unto Caesar the things that are Caesar's, and unto God the things that are God's," illustrating the precept by teaching the lawfulness of paying tribute in opposition to the Pharisees' theory of a re- bellious Church with a false independence as against the actual State. St Paul (1 Tim. ii. 1, 2) counsels Timothy to give prayer for kings and rulers a prominent place in Christian worship — a counsel rather inconsistent with the modern thin- skinnedness of some as to the relation of the Church to the State. It is mainly in obscure sectarian productions of the tract order, and especially in platform harangues, that an appeal is made to Scripture as unfavourable to the friendly relation of ecclesiastical and civil government. The idea will not stand the test of the production of specific passages, and the inter- pretation of these by calm and sound scholarship. Eeally it is a shame to embitter a controversy like this by importing Scrip- ture into it at all, abusing the Word of God by absolutely false applications, useless except in misleading ignorant and already prejudiced hearers. 4. Said to be Injurious to Religion itself. — Still another objection made to an Established Church is, that it is injuri- ous to religion. In a formal document issued by a Committee of the Synod of the United Presbyterian Church in 1873, stating the grounds which justify and demand the disestab- INJURIOUS TO KELIGIOJ;. 383 lishment and disendowment of the Established Churches of England and Scotland, the following fearful language is em- ployed : " The State Church system makes religion geograph- ical, without the power of affecting individual faith or practice, and engenders by the surest process the worst forms and mani- festations of irrelicrion and infidelity." This lani^ua^e is used by the representatives of a small and new branch of the Chris- tian Church against two other branches, each far larger, older, and better trained. As to making religion geographical, a State Church no more does so than good laws and good govern- ment make patriotism geographical. The most geographical of all Churches was one founded by God in Palestine, and more locally still on Mount Zion. The parochial system glories in being geographical, bringing religion to every group of streets in a town, and every group of farms in the coimtry ; it organ- ises religious ordinances evenly and universally, instead of leaving them to chance or charity, or the shopkeeping prin- ciple, wherein the poor and the scattered are neglected. It would be a waste of effort formally to refute the other half of the objection, in which the State Church system is described as powerless to affect individual faith and practice, and accused of engendering by the surest process the worst forms and manifestations of irreligion and infidelity. Here is simply a wholesale calumny imsupported by fact — a case of bearing false witness against a neighbour. There is no more melancholy phase of modern sectarianism than when we see thus such a total absence of fairness and charity, the eyes deliberately shut to all the Christian life and work of great religious communities, and an assertion made that they are abettors of wickedness — all this in order to commend to the world and to Parliament the interests of political Voluntaryism. " Woe unto them that call evil good, and good evil ; that put darkness for light, and light for darkness ; that put bitter for sweet, and sweet for bitter ! Woe unto them that are wise in their own eyes, and prudent in their own sight ! " May God forbid that, with all our divergence of opmion from 384 SOPHISMS EXPOSED. many religious neighbours, the Church of Scotland should ever become so degraded and bigoted as to use language like that above quoted regarding the very worst of them all. 5. Church of Scotland said to be in a Minority. — It is con- tended that the continuance of Church Establishments should be conditioned by their retaining a majority of the population in their favour. This is a condition that requires some dis- crimination, for few persons will be rash enough to submit everything to the test of a vote. There never was an age in which Christianity might not have been expelled from the world had its place among other religions depended on a plebiscite of mankind. At first either majority, or force, or management must secure the establishment of a Church. Our enemies will admit that the Church of Scotland started with a majority of Scotsmen in its favour, and retained this majority down to 1843. Suppose the majority lost for a little; is the Church so situated to have no patience or mercy shown to it, even in case there should be a fair prospect of recovermg its major- ity 1 What we assert on behalf of the Church is, that it never really lost its majority ; at least, this never has been proven. We further assert, that since 1843 the Church has entered on a career of steady and rapid recovery, especially during the last twenty or thirty years. Our chief rivals, even by their own official returns, are nearly stationary, and when compared with the increase of population, are actually retrograde. We are willing and anxious to have an ecclesiastical census to prove our position, whereas our rivals have again and again thwarted this only reliable test of numbers. Eut what is it that we are to call a majority in the matter of Church Establishments'? (1) Is it a majority of the whole population voting on the general question of the expediency of national acknowledgment of religion ? or (2) a majority voting on the specific question of the expediency of retaining the Church of Scotland in its present position 1 or (3) is it a ma- jority of only the Presbyterian part of the community 1 Each of these three forms of majority has its own claim for con- MINORITY UNTRUE. 385 sideration, and there is no one of the tliree which the Church of Scotland need fear or avoid. The third of these forms of majority has been already ex- hibited (p. 302), each Church making its own return ; and the result is that the Church of Scotland had in 1877 a majority of 67,896 members more than both Free Church and United Presbyterian Church together. In 1886 the majority had risen to 128,072. For the first kind of majority, where the real question is of State Churches against the new theory of the incompatibility or inexpediency of connection between Church and State, we would have added to the vote of the membership of the Church of Scotland that of (1) about one-half of the Free Church (especially the laity and the Highlands) ; (2) perhaps one-fourth of the United Presbyterian laity; (3) the whole Eoman Catholic Church ; (4) that part (perhaps three-fourths) of the Scottish Episcopal Church which has not gone to ex- treme sacerdotal views. In short, here is only a question be- tween three-fourths of the United Presbyterian Church, 2^^us the renegade half of the Free Church, and the whole of the rest of the population of Scotland. The second kmd of majority is really the main one of the three, whether in practical relation to politics or to Church government. Here we would have added to the vote of the membership of the Church of Scotland — (1) the vote of some (in one respect, alas ! too many) poor careless Scotsmen only nominally Protestant, who still regard the National Church as their friend ; (2) about half of the Free Church, especially the laity and the Highlands ; (3) perhaps one-fourth of the United Presbyterian laity; (4) perhaps three-fourths of the Scottish Episcopal Church. Here, in fact, the cjuestion would be one that would put the DisestabKshment party in the Free Church and in the United Presbyterian Church in alliance with the Eoman Church and the extreme Eitualist, and the declared enemies of all Churches whatever. It only remains to be pointed out that there is no single 2 B 386 SOPHISMS EXPOSED. branch of the Church which in Scotland can come nearer to the National Chnrch than in the proportion of one-half ; and in the case of the Free Church, which is thus favourably situ- ated, its membership is not available really for being placed in rivalry to the Church of Scotland, because among the laity and in the Highlands the Free Church, to the extent probably of one-half of itself, is at one with the Church of Scotland in maintaining the lawfulness of union of Church and State. Is it fair, in talkmg of majorities, always to place the Church of Scotland on one side by itself alone, and to look at all else, good, bad, and indifferent, as to be united against it on the other side 1 Does the diversity on that side count for nothing, especially where unquestionably the large body of the Koman Church (perhaps ten per cent of our population) is simply watching its own opportunity to reinstate itself as it was previous to 1560 ? 6. Said to be more objectionable since the Patronage Act, 1874. — Since the passing of the Patronage Abolition Act in 1874 a new objection has been vehemently urged against the Church of Scotland by her Dissenting neighbours. It takes the curious form of declaring the Church to be since then only a sect, because less national by the transference of the appointment of ministers from the old patrons to the com- municants and adherents of each congregation. An answer of remarkable clearness and force has been given to this objection by the Duke of Argyll in his article on " Disestablishment," already referred to. He shows that patronage was no proper part of the constitution of the Church, but an excrescence and fraud forced on it in 1712, and the source of great annoyance ever since. By abolishing patronage the Church becomes its original and proper self. Moreover, the new basis for appoint- ment of ministers is much wider than under the old patrons — hundreds now act where one acted previously — so that it is the reverse of narrowing, as in a sect. The superseded patrons were not representatives of the nation : they were possessors of a marketable privilege, and in many cases were not even PATRONAGE. 387 the chief landlords in the parish. To the best of them (like the Crown or the Duke of Buccleuch) their privilege was a burden, especially for a generation past, under the Aberdeen Act. A direct presentation without regard to the satisfaction of the congregation endangered the good name alike of the patron and his nominee. Some contend that the right of appointment should have been extended to all parishioners, and not merely to communicants and adherents of the parish church. To have done this would have been absolute ruin to the Church as a spiritual institution. It would then have been less than even a sect, for there is no sect in Scotland so secular and degraded as to have, or be capable of having, such an admixture. Not only is the Church now in its original position, with the fulness and freedom of its Eevolution Settlement, but that position is identical as regards the matter in question with the position occupied by the Tree Church and the United Presby- terian Church. In fact, had the Church of Scotland always been as she now is, without patronage, there would never have been either of these Churches. Their sole, or at least main, raison d'etre was irritation caused by patronage. For them, therefore, to object to another Church getting what they count a blessing for themselves, is a most un- christian course. The wish of many seems to have been to see the Church still vexed with patronage, so that her pros- perity and stability might thereby be hindered or destroyed. Here, then, is a policy avowed by one Church, or rather by two Churches, against another Church, and that Church their own mother, that has been severely, but in the circumstances not too severely, characterised as " immoral " and " disgrace- ful." When the Church was under patronage it was reviled as under State bondage : when the Church is free from patron- age it is deserving of overthrow ! How can we argue with such critics, whose principle is passion or prejudice, but not fairness or consistency? 7. Disestablishment said to be the Basis of Presbyterian 388 SOPHISMS EXPOSED. Union. — A final reason urged by our Dissenting neighbours for the disestablishment of the Church is, tliat thereby the foundation may be laid for a union with the Church — a union of the three leading Presbyterian bodies in Scotland. Could anything be more preposterous than to expect the Church to embrace its bitterest enemies after such humiliation ? Disestab- lishment can only be the greatest possible obstacle to union. This is the unanimous voice of the Church, already strongly expressed by representative men of different sides like Principal Tulloch and Dr Phin. It needs no prophetic gift to foresee what line the Church would take in the event of disestablish- ment. Old names and old boundaries would be preserved imaltered. Our first effort would be to re-endow partially and as far as possible all the old parishes, for which a glorious commencement would be found in our present quoad sacra parishes. The spirit of our people would be aroused afresh by suffering on behalf of the old historic Church of the land. As regards union or direction of union, instead of being downward toward Dissent, it would be almost certainly in another direc- tion toward that original shape of our Peformed Church when it had only its First Book of Discipline, its Book of Common Order, and the Confession of 1560— not toward these in their letter and fulness, but toward these in their liberality and spirit, as showing what the Church aimed at before it was called to struggle with the Stuarts. This is no prophecy, for it is already in that direction that the hearts of the best men in our Church are turning. Episcopacy we have no wish for, but were a choice necessary between that and shaking hands with political Voluntaryism, doubtless the former would be the choice of the great majority of Churclmien. FURTHER MATTERS BEARING ON THESE ARGUMENTS. Opposition to Mr Dick Peddie's Bill. — Eecently a token was given, at once incontestable and impressive, of the strength and popularity of the Church, on occasion of the petitions PETITIONS AGAINST DISESTABLISHMENT. 389 presented to Parliament against the Bill of Mr Dick Peddie for its Disestablishment. The second reading of the Bill was to come on as the first order on the 6th of May 1885; and with only four weeks' notice the country was so aroused that, as reported by the Select Committee of the House of Commons, 1258 petitions were presented bearing 688,195 signatures. Por this spontaneous and enthusiastic movement the Church was partly indebted to the friendly co-operation of members of other Churches, to the known extent at least of 60,000, and it is supposed even to 150,000. Unfortunately about 300 parishes did not join in the petition. In the autumn of 1885 public meetings in defence of the Church began to be held in all parts of the country, and in a few weeks within sixty of the Presbyteries of the Church up- wards of 500 meetings were held. In various constituencies also a declaration was signed by the electors expressing their opposition to the Disestablishment and Disendowment of the Church of Scotland. One conspicuous instance of the success of this may be mentioned — viz., the county of Mid -Lothian. The Church Interests Committee asked the Presbyteries of Dalkeith and Edinburgh to meet with them on 20th October 1885, and suggested to them that, as Mr Gladstone had stated that the question was one for the decision of the people, an effort might be made to ascertain the views of the voters in Mid-Lothian prior to his coming to Scotland. The Defence Committees of the various parishes within the county entered heartily into the scheme. The electoral rolls for the county were not distributed until the 2d of IS'ovember. The parishes were asked to procure signatures, and to make their returns at a meeting of the Committee to be held upon the 9th. At that meeting returns from thirty-one out of the thirty-eight parishes were delivered ; and it was gi-atifying to find that in the parishes which had been canvassed not less than 64 per cent of the electors had signed a declaration in the following terms : — " AVe, the undersigned electors of the parish of , 390 SOPHISMS EXPOSED. ill the county of Mid-Lothian, are opposed to the Disestablish- ment and Disendowment of the Church of Scotland." The result was communicated to Mr Gladstone, who met the electors of Mid-Lothian for the first time on 11th Novem- ber, and in distinct terms pledged himself not to vote for Dr Cameron's Eesolution, and stated that no resolution upon the subject, even if carried in that Parliament, would be held as expressing the opinions and wishes of the people of Scotland. Mr Finlay's Bill of 1886.— On March 17, 1886, the member for the Inverness Burghs introduced a Bill in the interests of the Constitutional Free Church party in the Highlands to remove certain scruples which hindered them from uniting with the Church of Scotland. His Bill was mainly declaratory that " the Courts of the Church have the sole and exclusive right to regulate, determine, and decide all matters spiritual within the said Church, . . . power to disjoin and erect quoad sacra parishes to be vested exclusively in the Courts of the Church." In favour of this Bill and of Union a great and enthusiastic meeting was held in Edinburgh on 12th March, Lord Napier in the chair, and Dr Eraser of London the chief speaker. It was only by the aid of the Parnellites that this Bill was defeated. The Duke of Argyll, in a letter to the * Times,' showed that in a House of 379 Mr Finlay had a clear majority of 9 after deducting the Parnellite gang. There voted 177 for and 202 against. Of seventy- two Scottish members, fifteen (among whom were six Liberals) voted for — thirty-four against — twenty-three absent. Dr Cameron's Motion was made on 30th March 1886, "That the Church of Scotland ought to be disestablished and dis- endowed." Sir Donald Currie moved an amendment, ''That this House declines to entertain a proposal for the disestablish- ment and disendowment of the Scottish Church until the wishes of the people of Scotland in relation thereto shall have been ascertained." The amendment was carried by 237 to 125. In the majority voted seventeen Scottish members, of TWO KINDS OF DISESTABLISHMENT. 391 whom seven were Liberals. In the minority were twenty-five Scottish members. ' Spectator ' on two kinds or degrees of Disestablishment. — " It has been observed in your cokimns and elsewhere that the question of disestablishment will divide the Liberal party. But one chief cause of that division has not been noticed. AVill you let me point out that a word which may stand for two contradictory ideas can hardly fail to divide honest men who are invited to adopt it as a political cry 1 Disestablish- ment is not a dictionary word. It is not to be found in the pages of any philosophical liistorian ; five-and-twenty years ago it was practically unknown. Our knowledge of its meaning is derived entirely from the Irish Church Act of 1869; and as we are informed that the provisions of that Act are not to be followed in any Bill proposed for the Church of England, it is evident that we are left wholly in the dark. Of that Act it may be conceded at once that it was constructed on Liberal principles, and as such was accepted by the Liberal party. It was expressly declared to be framed on ' principles of equality as between the several religious denominations in Ireland ; ' it left the ecclesiastical organisation of the Church untouched ; it respected the worship and the places of worship belonging to the Church ; in no particular did it reflect the hostile prejudices or passions of antagonistic sects. Depriving the Church of ancient endowments and great temporal privileges, it was careful, at the same time, to do it no injury, w^ith which Liberal principles would have been inconsistent. It did not rob Churchmen of their own gifts to the Church. Its pro- moters were influenced partly by a sense of political justice, partly by the conviction of political necessity, and (in the case of some amiable visionaries) by the expectation that the measure would charm away Irish hostility to England. Like principles or motives might influence honest Liberals now. Some of them would personally disUke a great change in English rural life and a serious break with English tradi- tion; but they would give their predilections up to their 392 SOPHISMS EXPOSED. party, and accept disestablishment in this sense as best they might. " But is this what ' disestablishment ' means 1 There is an- other and a very ngly view of it absolutely at variance with Liberal ideas. As interpreted by the utterances of some zeal- ous actors in public life, it is a plan for crippling and hum- bling, perhaps of crushing, the religious body knoAAai to law and history as the Church of England. Other religious de- nominations are to have their organisation, their endoAvments of whatever date, their internal rules, their worship, and their general liberty, altogether imtouched. The Church only is to be dealt with on the plan of doing her members as much harm as possible. *' I do not say that this attempt is more alien to sectarian principles than other kinds of persecution. But it is persecu- tion, and nothing else. Liberals, as such, have no more to do with the worship and organisation of a religious body than with the colour of its members' hair. Their duty is simply to respect the existing order and opinions of every religious com- munity, not least that of the largest religious community in the land. The gentleman who lately compared the presence of a rector in a country parish with the existence of smallpox in the village, is no Liberal, even though he may go through the grotesque formality of subscribing to a society for the liberation of smallpox from medical control. I sum up by in- sisting that these two views of disestablishment are radically and fundamentally opposed, and therefore that it is easy to ex- plain the divided state of the Liberal party in regard to them." — "A Liberal Churchman" in 'Spectator,' 19th September 1885. 393 CHAPTER XV. TESTIMONY RENDERED TO THE CHURCH OF SCOTLAND BY STATES- MEN, HISTORIANS, AND THEOLOGIANS, MOSTLY OF OTHER CHURCHES. Article in Treaty of Union, 1707, guarding the Church. — " And more especially her Majesty, with advice and consent aforesaid, ratifies and approves and for ever confirms the fifth Act of the first Parliament of King William and Queen Mary, intituled. Act ratifying the Confession of Paith and settling Presbyterian Church government, with all other Acts of Par- liament relating thereto, in prosecution of the declaration of the Estates of this kingdom, containing the Claim of Eight bearing date the eleventh of April 1689. And her Majesty, with advice and consent aforesaid, expressly provides and de- clares that the foresaid true Protestant religion contained in the above-mentioned Confession of Faith, with the form and purity of worship presently in use within this Church, and its Presbyterian Church government and discipline, (that is to say,) the government of the Church by Kirk-sessions, Pres- byteries, Provincial Synods, and General Assemblies, all estab- lished by the foresaid Acts of Parliament pursuant to the Claim of Eight, shall remain and continue unalterable, and that the said Presbyterian government shall be the only government of the Church within the kindgom of Scotland." — Treaty of ITnion between England and Scotland, 6 Anne, c. 11, art. XXV. (quoted in Cook's Styles, Appendix). 394 TESTIMONY TO THE CHURCH. Report of Committee of Commons in 1834. — " ^N'o sentiment has been so deeply impressed upon the minds of your Com- mittee, in the course of their long and laborious investigation, as that of veneration and respect for the Established Church of Scotland. They believe that no institution has ever existed which, at so little cost, has accomplished so much good. The eminent place which Scotland holds in the scale of nations is mainly owing to the purity of the Standards and the zeal of the ministers of its Church, as well as to the wisdom with which its internal institutions have been adapted to the habits and the interests of the people." — Eeport of Committee of Commons on Patronage in 1834, composed of Sir R Peel, Sir E. H. Inglis, Lord Dunfermline, Lord Dalmeny, &c. Sir Walter Scott: his character of "good Mr Morton," "Dr Erskine," and "Reuben Butler."— "This worthy man (none of the Goukthrapples or Eentowels) maintained his char- acter with the common people, although he preached the prac- tical fruits of Christian faith, as well as its abstract tenets, and was respected by the higher orders, notwithstanding he de- clined soothing their speculative errors by converting the pul- pit of the Gospel into a school of heathen morality. Perhaps it is owing to this mixture of faith and practice in his doctrine, that, although his memory has formed a sort of era in the annals of Cairnvreckan, so that the parishioners, to denote what befell sixty years since, still say it happened 'in good Mr Morton's time,' I have never been able to discover which he belonged to — the Evangelical or the Moderate party in the Kirk. Nor do I hold the circumstance of much moment, since, in my own remembrance, the one was headed by an Erskine, the other by a Eobertson." — ' Waverley,' chap. xxx. JVote. — While Sir Walter in many passages has done the Church of Scotland injustice, and religion itself harm, by caricaturing the Covenanters, faithfulness has prevailed in such instances as the character of a Moderate minister of the eighteenth century above quoted ; and still more notably in the character of Dr Erskine, given in ' Guy Mannering,' chapter LORD GILLIES. 395 xxxvii., and in that of Eeuben Butler in ' The Heart of ]\Iid- Lothian,' chapter li. Six Bishops of the Scottish Episcopal Church in 1835, in an Address to King William IV. — " Although we cannot conscientiously unite in communion with the ecclesiastical establishment in Scotland, we live on terms of perfect har- mony with its ministers and members ; and we regard with sincere and friendly concern the machinations which have been formed against that Establishment, as well by pretended friends as by professed enemies." — Dr Grub, iv. 188. Sir Robert Peel on supporting the National Church. — " When I have joined in the public worship of your Church, think you that I have adverted to distinctions in point of form, to questions of Church government and Church disci- pline 1 A^o ; but with a wish as hearty and as cordial as you can entertain, have I deprecated the day when men in authority, or legislation, should be ashamed or unwilling to support the National Church of Scotland." — Speech at Glasgow in 1837. Lord Gillies : the Usefulness and Stability of the Church unimpaired by Decisions of Civil Courts. — " I am bound to come to this conclusion, but I should come to it with much regret if I thought it could be hurtful to the Church of Scot- land. I had the honour for a considerable period of a seat in the General Assembly, though for several years I have ceased to be a member of it ; and I am still a sincere friend to the Church, and nearly connected with it. My grandfather was a minister of the Church of Scotland ; and one of his sons after him was also a clergyman, distinguished by his piety, his learning, and his usefulness. I am proud of such connections ; they serve to attach me in every way and by every tie to the ^National Church, of which I have always been a member. As a sincere well-wisher of the Church, I repeat that I should deeply regret any judgment that might be hurtful to it ; but I console myself by taking an opposite view of the effects which will be produced if our judgment should be in favour of the pursuers. 396 TESTIMONY TO THE CHURCH. " Here I intended to record, but in this I have been antici- pated by your lordship, the concluding passage of Sir Henry Moncreiffs excellent pamphlet, where he states that 'the practical effect of the Church Establishment in Scotland on the information, the morals, and religious character of the people, equals, if it does not surpass, whatever can be imputed, on the same points, to any other Church in the world.' This was well and truly said : it was true at the time ; it is true still ; and long may it continue to be so. The Church of Scotland is a beautiful and solid fabric ; it rests on durable, on eternal foundations. It has nobly fulfilled, and continues to fulfil, the important purposes for which it was intended ; and I for one am unwilling to tamper with so fair and useful an edifice." — Speech in Auchterarder Case : Eobertson's Eeports. Lord Medwyn, an Episcopalian, on the Ground of its unsurpassed Usefulness, desires the Continuance and Pros- perity of the Church of Scotland. — "Although I stand in the peculiar position of a dissenter from the Established Church, I trust I need not profess my great regard for it, founded on the firm conviction of the truth of the statement, ' That the prac- tical effect of the Church Establishment in Scotland on the general information of the people, on their private morals, and on their religious character, equals, if it does not surj^ass, what- ever can be imputed, on the same points, to any other Church in the world.' On this my respect for the Presbyterian Church in this country rests, and on this my earnest desire for its con- tinuance and prosperity is founded." — Speech in Auchterarder Case : Eobertson's Eeports. Sir William Hamilton, Bart: the Church of Scotland the most Faithful and Independent of all Branches of the Reformed Church. — " While other Churchmen and other nations (and these often the most prompt defenders of their temporal liberty) have passively allowed their creeds to be prescribed and represcribed to them by the civil ruler, under all the changeful phases of his personal caprice, the clergy and the people of Scotland during ages of fiery persecution, through W. E. GLADSTONE, M.P. 397 rebellion, discomfiture, revolution, and victory, steadfastly maintained, and finally established, in this our country, the ecclesiastical doctrine and discipline which, from the Refor- mation, had been established in our hearts ; . . . the Church, now alas ! of all the sisters of the Reformation, * Among the faithless faithful only found. ' " — Pamphlet, 1843 : "Be not Schismatics, be not Martyrs by mistake." W. E. Gladstone : Ms original Views as to the State's Duty and Interest to co-operate with the Church — the insufS-ciency of Voluntaryism — the Scottish Establishment the National Estate of Religion for that Kingdom — and Faith plighted to support it. — " The highest duty and high- est interest of a body politic alike tend to place it in close relations of co-operation with the Church of Christ. . . . The union is of more importance to the State than to the Church. She, though excluded from the precinct of government, may still fulfil all her functions, and carry them out to perfection. But the State in rejecting her, would actively violate its most solemn duty, and entail upon itself a curse. . . . Besides, it may be sho^vn that the principles upon which alone the connection can be disavowed tend intrinsically and directly to disorganisation, inasmuch as they place government itself upon a false foundation. ... Of all parts of this subject, prob- ably none have been so thoroughly wrought out as the in- sufficiency of what is termed the Voluntary principle. It has been shown that, while demand under the circumstances of modern society commonly creates supply, and while, therefore, it is needless to use adventitious means in order to provide any commodity or good for which there is a natural desire, in the case of religion the desire is least when the want is the greatest, and those who are most indifferent upon the subject require to be most solicited by the public institutions of religion, not less for the welfare of the State than for the salvation of their o^^^l souls. . . . Because the Government stands with us in a 398 TESTIMONY TO THE CHURCH. paternal relation to the people, and is bound in all things to consider not merely their existing tastes, but the capabilities and ways of their improvement; because it has both an in- trinsic competency and external means to amend and assist their choice; because, to be in accordance with God's "Word and will, it must have a religion, and because, in accordance with its conscience, that religion must be the truth as held by it under the most solemn and accumulated responsibilities, — because this is the only sanctifying and preserving principle of society, as well as to the individual that particular benefit", without which all others are worse than valueless, we must disregard the din of political contention, and the pressure of worldly and momentary motives, and in behalf of our regard to man, as well as of our allegiance to God, maintain among ourselves, where happily it still exists, the union between the Church and the State. The Scotch Establishment has every feature that can mitigate the anomaly and evil of a case of separation [from Episcopacy]. It is, in the words of Mr Smith, * the national estate of religion ' for that kingdom. It has fixity of creed. It is now rid of its ancient prejudices against the Episcopal government, which is generally regarded with posi- tive favour by its clergy. The character of that body is most exemplary. The administration of patronage is wonderfully pure. The temporalities of the Church are husbanded so as to produce a great amount of beneficial agency from limited means. The operation of the system on the people tends to order and loyalty, and yet more to a general knowledge and fear of God, which those who have lived among the Scottish people will ever be glad and forward to acknowledge. . . It is obvious that the members of the Anglican Church might, by their votes in Parliament, overbear the representatives of Scotland and alter the Union ; but it is not less clear, I think, that such an act would virtually be a breach of covenant ; and therefore it is not option or discretion, but plighted faith, which entails upon us the support of the Scottish Church." — The State in its Eelations with the Church, 2d ed., 1839. DR CHALMEliS. 399 Dr Chalmers : impotency of Voluntaryism — call for Churclimen to labour on, and for the squabble of Volun- taryism to cease. — " This is an age hostile to endowments by the State ; and our great dependence under heaven for the fuller equipment of our Churches is in the endowments of Christian charity. The spoliators of our Establishment are on the wing, and their unhallowed hands are already lifted up to mutilate and to destroy. But if we be supported as we ought to be, the benefactors of our Establishment will greatly outnumber and overmatch them. In that mighty host of aliens from the lessons and ordinances of the Gospel who are still unreached and unclaimed, we behold the full demonstra- tion of the impotency of what is called the Voluntary system. It is now for the Church to bestir herself, and put forth her own peculiar energies and resources, in the work of calling in these helpless outcasts ; and in proportion to our success, we shall earn for the cause of religious Establishments the friend- ship of the wise and good, the support of every honest and enlightened patriot. . . . What a beautiful and noble result were this ^vretched squabble of Voluntaryism terminated, and the combatants, dropping their peculiarities, were to join their forces in one grand movement against the wickedness and irreligion of the people ! We shall not despair of such a consummation. The asperities of that warfare which now rages on every side of us are surely not to last for ever. Peace and charity, let us hope, will in time be lords of the ascendant, and the storm which now darkens and disturbs our moral atmosphere, we trust, shall purify but not destroy." — Church circular, 1836. Eor similar testimony within a few days of his death in 1847, see page 304. Dr William Cunningham: still renounces Voluntaryism after 1843. — " Volimtaryism amounts in substance to this, that the only relation that ought to subsist between the State and the Church — between civil government and religion — is that of entire separation ; or, in other words, its advocates main- tain that nations, as such, and civil rulers in their official 400 TESTIMONY TO THE CHURCH. capacity, not only are not bound, but are not at liberty, to interfere in any religious matters, or to seek to promote the welfare of the Church of Christ as such. This theory, if true, supersedes the necessity of all further inquiry into the principles that ought to regulate the relation between Chiu'ch and State; for it really implies that no connection should subsist between them. ... It [the Voluntary principle] has been very fully discussed of late years. In common with many others, I took part in these discussions, and / have cer- tainly not changed my opinion concerning it. I still believe it to be a portion of divine truth, fully sanctioned by the Word of God, and therefore never to he abandoned or denied, that an obligation lies upon nations and their rulers to have respect, in the regulation of their national affairs, and in the application of national resources, to the authority of God's "Word, to the welfare of the Church of Christ, and the inter- ests of true religion." — (Historical Theology, i. 391.) ' Scots- man ' Correspondence, 5tli March 1886. Thomas Carlyle : good Influence of the Presbyterian Church on Scottish National Character. — "The Scottish national character originates in many circumstances : first of all, in the Saxon stuff there was to work on ; but next and beyond all else except that, in the Presbyterian gospel of John Knox. . . . Knox did at bottom, consciously or un- consciously, mean a theocracy or government of God. He did mean that kings and prime ministers, and all manner of persons, in public or private, diplomatising or whatever else they might be doing, should walk according to the Gospel of Christ, and understand that this was their law, supreme over all laws. He hoped once to see such a thing realised, and the petition Thy hingdom come no longer an empty word. He was sore grieved when he saw greedy, worldly barons clutch hold of the Church's property ; when he ex- postulated that it was not secular property, and should be turned to true Churchly uses, education, schools, worship ; and the Regent Murray had to answer, with a shrug of the DEAN STANLEY. 401 shoulders, 'It is a devout imagination.'" — Essay on Sir AValter Scott. Lord Macaulay : the Nationality of the Church. — " Take the Church of Scotland : . . . it is a Presbyterian Church in a Presbyterian country ; its creed is the national creed ; its form of worship the national form of worship. Schism may have reduced its numerical strength, a subject on which we shall have something to say before we have done, but it is still, in the eyes of all reasonable men, the Church of the Eeforma- tion and the Church of the Revolution." — Speech in the Com- mons, 23d April 1845, quoted in 'Blackwood' for Sept. 1878. Dean Stanley: Church of Scotland the Church for Scot- land. — " AYhilst thus insisting on the elements of Scottish re- ligious life, which are above and beyond aU institutions and all parties, it is impossible to avoid the question, (not what party, but) What institution most corresponds to these aspira- tions ? And here we cannot doubt that, viewing it as a whole, and with all allowance for its shortcomings, it must be that institution which alone bears on its front, without note or com- ment, the title of ' The Church of Scotland.' . . . The Church of Scotland has a claim on the attachment of all those who are unAvilling to let go the opportunity of unfolding to the utmost the capacities of an institution which has already done so much for the civilisation and the edification of the whole empire. Englishmen and Scotsmen of all persuasions may well be proud of maintaining a Church which has at times in these islands been the chief support of the united interests of culture, free- dom, and religion — a Church which Carstares and Eobertson, Chalmers and Irving adorned — which Sir Walter Scott and Sir WiUiam Hamilton supported, because they felt that no existing institution could equally supply its place." — The Church of Scotland, Lect. iv. Sir W. Stirling-Maxwell, M.P. : Popularity of the Church above all Sects, and her Position now better than ever before. — " Speaking as impartially as a Scotsman can speak of the various religious associations into which our country is divided, 2 c 402 TESTIMONY TO THE CHUECH. I think tlie Church of Scotland holds a paramount place in the affections of the people. We know that there are many sects among us ; but we also know that the Church of Scotland occu- pies much ground which is common to them all, and therefore it catinot fail to awaken the respect of them all. I am aware that there are amongst us a large and influential party who are conscientiously opposed to the existence of Church Establish- ments, and who would if they could, and no doubt will if they can, take away from the Church of Scotland such modest public endowments and such shadowy privileges as now belong to her. But I think I may at the same time say, that if any member of our various sects should by any accident be prevented from obtaining or enjoying the ministrations of the body to which he belongs, he would, from the highest Anglican Churchman down to the most stanch Voluntary, rather worship in the Church of Scotland than with any of the sects by which he is surrounded. And I think there are many obvious reasons why that should be so. First of all, the Church of Scotland has never in her history shown more of zeal, more of charity, and more of vitality than at the present moment, ^ot even in those great days w^hen Dr Chalmers was the leading orator of his country, and the organiser of all good works, did the Church of Scotland occupy a prouder j^osition than she does at present. ^N'ay, more, I would say that there are many respects in which the position of the Church of Scotland is better than it was then. . . . There never was a time, I believe, when, as leaders of public opinion, the leaders of the Church of Scotland stood in a more eminent position. They are worthy successors of those great men in the last century who stamped a high and intellectual character upon the Church of Scotland. Every year some of the flower of the youth of Scotland join its ranks, and amongst the rank and file whom its leaders lead there are few who are not men of pure lives, whose homes are not the homes of everything that is comely and of good report, whether in our towns or rural districts." — Speech, 19th May 1877, when laying the foundation-stone of Pollokshields Church, LORD MOXCREIFF. 403 Glasgow — a handsome l3iiilding on his own property, costing .£14,000, to which Sir William personally contrilouted. Lord Moncreiflf, a Free Churchman, warns against Dis- establishment as both Needless and Dangerous. — "I do not draw from the history of the times which were the subject of my remarks [1560-1843] the moral that the State Church should cease to exist in Scotland. As an adherent of the Free Church (I say nothing of the political aspect of the question), I see no more reason for taking any part in an agitation against the Established Church now than the leaders of the great body of the Free Church did in 1843. . . . I do not think the prospect of redress is near in the present day ; neither, on the other hand, do I think the result unattainable ; but it is far too soon, in my opinion, for us with our own hands to render it impossible, and undo the work of three hundred years. The public guarantees given by the Civil Government for the Pro- testant faith, Presbyterian Church government, and evangelical doctrine, whatever such securities may be worth, for the most part centre in the institution of the Church established by law. I have no nervous apprehension in regard to any of these, but none of them are so far beyond peril that I would willingly re- nounce any of our safeguards, and liberate the Imperial Parlia- ment from its obligations, unless better assured of what would come in their place. The adjustment of the new order of things would not be wholly or mainly in Presbyterian hands ; and it were difficult to predict what kind of fabric might or might not arise on the ruins of our Revolution Settlement and the Treaty of Union. Por it must not be forgotten that changes of this nature are seldom confined in their operation to the object for which they were effected, but frequently find their main development in results the most unexpected, and some- times in those which are least desired. It is impossible to root out an old tree without disturbing the soil round it ; and the abolition of the Established Church would bring with it many results, religious, public, and social, extending far beyond our subjects of controversy. . . . Eor myself, I prefer to remain 404 TESTIMONY TO THE CHURCH. on the old neutral vantage-ground — to clierish the traditions of our fathers and the lessons of history, and leave it to time to unravel problems which we cannot and need not solve." — Prefa- tory Note to Church and State from the Reformation to 1843 : Edinburgh, 1878. Dr Norman Macleod : would widen the Church for all Presbyterians, but preserve Endowments to secure a proper Ministry. — " His anxiety was, if possible, to rebuild the Church on a foundation sufficiently wide to include the Presbyterianism of Scotland. He did not, however, delude himself with the hope of any corporate union immediately with the Feee Church and United Presbyterians, in consequence of the abolition of patronage. He knew too well their historical antecedents, understood too well the spirit which years of antagonism had created, and had weighed too carefully other practical difficul- ties, to expect any such happy consummation. . . . But he certainly dared to hope that, after time had exercised its heal- ing influence, these Churches would be thankful for the preser- vation of the national endowments for religion, and appreciate the attempt now made to open the doors of the Establishment as wide as possible to all Presbyterian bodies. In these en- dowments he saw the only sufficient security for the existence of a well-paid and well-educated ministry for the nation. All he had seen and learned of Voluntaryism in America, and all he had known of its working in this country, had convinced him that, when existing alone, it was not only insufficient for the proper support of the Church in poor districts, but involved in its very nature elements of danger to the tone, independ- ence, and liberty of the clergy. (See his speech on Patronage in the Assembly of 1870.) It seemed to him, therefore, a be- trayal of the interests of Christianity in Scotland, where the people were practically at one in their beliefs, to throw away the patrimony of the Church for the sake of a party triumph. He was therefore determined, as far as in him lay, to conserve the Church for j^atriotic ends ; and, with this view, was anxious to bring her government as much as possible into harmony with DR NOEMAN MACLEOD. 405 the lawful wishes, and even the prejudices, of the people. " AVe must endeavour to build up a Church, national but not secta- rian, most tolerant but not indifferent — a Church with liberty but not licence, endowed but not covetous, and which, because national, should extend her sympathy, her charity, if need be her protection, to other Churches, and to every man who, by word or deed, tries to advance the good of our beloved country." — Memoir of Gorman Macleod, D.D., chap. xxii. In an earlier passage, in 1847, at the end of chap, xi., he says : — " I have now within two years seen the practical working of various Churches, and come into contact with the clergy of various denominations. I have seen the war of weak sects in the backwoods and lonely settlements of the Colonies, and Voluntaryism in its poverty and in its grandeur in the United States. I have watched well the temper and tendency of the Free Church in Scotland, especially in the Highlands. I have met in the freest and most friendly communion, for days to- gether, the Dissenters of England at the Evangelical Alliance. I have examined the workings of Episcopacy during a year's residence in England. I have seen Popery in every part of Germany, from Vienna to Berlin; in France and Belgium, Ireland and America. I have examined into the German Church ; — and the result of all has been to deepen my attach- ment to my own Church, to fill me with unfeigned gratitude to God for the Protestant Evangelical Presbyterian EstabHshed Church of Scotland. It is Protestant, without any toleration of Popish error within its bosom. It is Evangelical, and equally removed from formal orthodoxy, or canting method- ism, or icy rationalism. It is Presbyterian, and in possession of a free and vigorous government, which occupies a middle point between the power of one bishop or of one congregation. It is Established, and so not dependent for its support on the people, while, for the discharge of all the functions of a Christian Church, independent of Civil Government by virtue of her constitution. AATiat want we then 1 !N'othing but the 406 TESTIMONY TO THE CHURCH. power of the living Spirit of God to enable ministers, elders, and people to use the high talents God has given us for the good of Scotland, of the Christian Church, and all to the glory of God. ' If I forget thee, Jerusalem, may my right hand forget her cunning.'" Duke of Argyll : the Freedom of the Church of Scotland, and its Superiority to Party Strife. — " It is difficult to con- ceive of any Church with greater powers and liberties than these ; they are greater, more unencumbered, than have been enjoyed at any former period of its history. It is now dis- tinctly more free than in the days of Knox, or in the days of Melville, or in the days of Henderson. If its powers are wisely used, they give to that Church singular facilities for meeting the requirements of its own country and of our time. It now represents, with a fulness of measure in which it never represented before, that ideal connection between Church and State which was the passion of its Eeformers, and has been always the distinguishing aspiration of the whole Presbyterian people. And in this result the seceding Churches have at least an equal right to triumph. ... It is for them, or for as many of them as choose to do so, to enter in and take possession. . . . Or if they do not formally join, at least they can work alongside in peace ; for there is room for all. What divided them [patronage] is gone. What has always united them alone remains. " It would indeed be a strange and perverse reason for dis- establishing a Church, that it has just been brought to coin- cide almost, if not altogether, with those who once thought themselves compelled to withdraw or to stand aside. If the Presbyterian laity of Scotland are now worthy of those who have gone before them, they will in this matter refuse to fol- low either secular politicians or ecclesiastical leaders who make it the sport of party. " They will compel both sectarianism and faction to stand aside. They will not allow the abandonment of that public and national recognition of the principles of their Church 'BLACKWOOD'S MAGAZINE.' 407 which our ancestors highly vahied and which they dearly bought." — Duke of Argyll, "Disestablishment," 'Contempo- rary Eeview,' Jan. 1878. ' Blackwood's Magazine,' Sept. 1878 : the Liberal Attack on Church Establishments inconsistent with previous Prin- ciples of Liberals, and makes the Liberal Party the Tool of Religious Jealousy. — "It is pitiable to see the flag of religious jealousy supplant that of political independence ; and it is stiU more pitiable to think that the object of all this low- minded and slanderous assault should be an institution which has deserved so well of its country as the Church of Scotland. . . . If it is overturned for the exigencies of a Liberalism which has lost both its character and its sense, or from the apathy of a Conservatism which fails to realise all that such an overturn means, there will survive little in Scotland to distinguish it as a nation. The country will become, as many now desire it to become, a mere northern province of England ; and movements which have even now begun for the removal of its supreme courts of law southward will rapidly culminate in success. But more than this, if the Church of Scotland is removed, there will remain no link whatever between the commonalty of Scotland and its higher classes. . . . Remove the Established Church, and social bonds in Scotland will become thoroughly disturbed. . . . " Let it be borne in mind that the forces which are really moving the present agitation are not any genuine form of national discontent in Scotland nor in England. If they were, the sources of the discontent might be removed — the National Churches might be readapted to the national feeling. But the real forces are not popular or national, but sectarian and dog- matic ; and the chief home of these forces is in England. The Church of England is the real object of ofi'ence to them. The money which promotes the agitation year by year comes almost all from England, and is given by men or societies who hate the English Church for its social privileges and the very large- ness of the power which it exercises. They think compara- 408 TESTIMONY TO THE CHURCH. lively little of the Clmrcli of Scotland, save as a means for the overthrow of the more powerful institution. . . . It is still possible, however, for the mass of intelligent Liberals, as well as Conservatives, to stamp out, by firm and resolute resistance, an agitation which has no roots in poj)ular conviction any more than in enlightened political philosophy. The sectarian dog- matism out of which it comes would be seen in its true pro- portions if the c^uestion were fairly and by itself put to the popular vote." — Article " The Liberal Party and the Church of Scotland." Professor Flint : the Church of Scotland the chief Foun- tain of Scottish Life and main Stream of Scottish History, and less one-sided in Politics than any other Church. — " She is a Church which her ministers may justly regard with pride and affection ', a Church with a long and heroic history ; a Church with crowded records of martyrs and saints. Gospel triumphs, and national services. She has displayed faults on which many in the present day delight to enlarge, and com- mitted errors for which she has had dearly to pay ; but not- withstanding these, she has been the chief fountain through which has welled Scottish life, and her history has been the main stream of Scottish history. She has done more than any other institution to make Scotland what it is, and no man not ashamed of Scotland can reasonably be ashamed of her. As the Established Church of the country, she is bound to free herself from everything which can give reasonable cause of offence to those who hold the jmnciples and doctrines pre- supposed in her establishment ; bound to seek to be able to say with a clear conscience to every person in Scotland who assents to her doctrine, and regards the national recognition and support of religion as right and nseful — I am not the cause of your separation from me. I am aware that the more she does this, the more offence she will give to some persons, who, if they were to speak quite frankly, would say. What offends me is just that there are no grounds for offence — what I dislike in you is simply that you are truer to my principles PROFESSOR FLINT. 409 than I am myself. But duty is duty, and the Church of Scotland is bound to do her duty, no matter who may -wish that she ^yould not. So, wherever there is spiritual destitution in Scotland, besides the common claim which lies on all our Churches to meet it, there lies on the Church of Scotland a special claim to do so in virtue of her establishment. If there be great spmtual destitution in Glasgow, and great spiritual destitution in Timbuctoo, a voluntary Church is, comparatively speaking, free to choose whither she will direct what spiritual supplies she can provide, but the Established Church can have no choice in the matter : she exists as an Establishment to supply the spiritual needs of Scotland ; that is the very basis of the bond between her and the State — a bond which is no contradiction to the obhgation she is under to send the Gospel to the brethren abroad, but which pledges her honour to a special care for the spiritual welfare of the people of Scotland. Mere co-parishioners have no special claim on the minister of a Voluntary Church, but every parishioner has as much claim on the minister of the Established Church as the members of his ovra congregation. Eurther, the Church of Scotland needs that her clergymen should be men largely endowed with catho- licity of feeling toAvards the other Christian Churches in the country — largely endowed with unfeigned Christian love to- wards Dissenting Cliristian brethren. The Gospel impera- tively demands this. Its royal law is love, and we cannot violate that law without sowing to the wind and reaping the whirlwind. !N'ot a little of the bitterness which is sometimes manifested in assaults on our Church may, I believe, be traced to the fact that many of our clergy in former days treated Dissenters, and especially Dissenting ministers, as intellec- tually, morally, and socially their inferiors. This contempt and injustice caused, in no inconsiderable degree, that soreness of feeling which makes the argument that a national establish- ment of religion is subversive of Christian and civil equality, although worthless in itself, always a telling one at Libera- tionist meetings. If we could heal the soreness of feeling, the 410 TESTIMONY TO THE CHURCH. argument would soon be seen to be pointless ; and the only- way in which we can hope to heal it, is by so acting towards our Dissenting brethren as to show them that their equality is already as fidly recognised by us as it could be if we had never been established. We shall then be able to saj to them, with the right, at least, to be believed sincere. This Christian equality — this religions and civil equality — which you seek, are you sure that you have not already got it? We know that, as the ministers of an Established Church, we are nnder some obligations from which you, as the ministers of a Volun- tary Church, are free, and that in virtue of voluntarily accept- ing these obligations we have placed at our disposal certain means of usefulness which you have not, because not willing to comply with the conditions on which they are bestowed; but that we are thereby raised religiously or civilly above you is what we do not know, and is what we do not feel. We cannot be pulled down to your own level, for we are there already. The pinnacle of religious and civil superiority on which it grieves you to see us placed is the creation not of the State and Establishment, but of imagination. 'No argument, however, to this effect, will be of any avail if our acts do not confirm our words, if our conduct does not prove our language to be sincere. There will be all the more need, I add, for cherishing the catholic feeling and Christian love of which I speak, if our Dissenting brethren are to put forth their strength in a combined and persistent effort for disestablishment. I sincerely hope that the resolution which many of them have expressed to that effect will be seriously and conscientiously reconsidered. I do not fear that if they act on it they will succeed. I feel quite certain that Scotland, fairly consulted, will be decisively against them. What I dread is, that ecclesi- astical war will be very disastrous to the religion of Scotland, and most injurious also to the political and moral life of Scot- land. I can see no prospect of advantage coming from it to any Presbyterian Church in Scotland, or to any good cause in Scotland. The increase of religious indifference, of contempt PROFESSOR FLINT. 411 for all Churches and Chiii'chnien, of unbelief, and of Eoman- ism, the embitternient of political feeling, and the conscious- ness of Presbyterian and Christian unity seriously deadened for many a day — these, it seems to me, will be the chief results of it. " It has been argaed that the Church of Scotland should be disestablished because her people have largely, and her clergy altogether, gone over to a party — the Conservative party. But I observe with astonishment that the very persons who laid most stress on this argument boast that their Church has gone over to another party — the Liberal party. What punishment should be inflicted on their Church for that? The Liberal party is at least in one respect like the Conservative party — it is only a party — a national party, if you please, still merely a party. Then, it is most inaccurate to say that the Church of Scotland has gone over to the Conservatives. Her ad- herents are, I believe, at this moment more equally divided between parties than those of any other Church in the country. Her clergy even are much more divided between the two great national parties than many persons seem to be aware of ; and I have not yet heard of the Liberals among them leaving their party, although they may be somewhat afraid of their party, under bad guidance, leaving them. Then, what is to be said of those clergymen — I confess myself to be among the number — who distinctly refuse to be classed as either Conservatives or Liberals — who regard both Conservatives and Liberals as politically half-minded men — who deliberately choose to make up their views on political subjects without taking the opinions either of the Prime Minister or of the leader of the Opposition as a standard, without respect to party at all 1 There are a good number of us in the Church of Scotland. Are we not to be counted? Then, who ever heard any minister of the Church of Scotland boast that she belonged to the Conser- vative party, or to any other party ? If he did so, I hope he would be speedily told to speak only for himself ; that the Church of Knox and Melville was above aU parties ; that her 412 TESTIMONY TO THE CHURCH. alliance was not with a party, but with the State." — Opening Address, University of Edinburgh, Session 1878-79 : 'Courant/ 12th November. Principal TuUoch : Danger to the Liberal Party in assail- ing the Church of Scotland at the instigation of Radicals. — "It lias been said — I think the accusation is hardly Avorthy of honourable opponents — that I and some others have raised the cry of self-defence when there is no cry of danger ; that if we only held our tongues and let matters go on, things would all go right. Now I think that is not a fair construction of the recent course of events. Aggression has come from the out- side towards the Church, and in almost every case that I know, the voices raised in defence of the Church have been raised in reply to direct assaults. It Avould have been cowardly, I think, if such voices had not been raised. It surely has not come to this, that an old and respected, and, as we believe, useful and living institution, should be the subject of the worst aspersions, and that misstatements should be made about it by public men, many of which have been proved to be untrue, and that no answer should have been made to these statements. It is very true, I think, that within the last few months a change has come over the spirit of party movement, and the question of the Church has very much retired into the back- ground. Mr Hutton, it is true, still lives, and the Liberation Society, so far as I know, is not yet bankrupt — although, if the ' Quarterly Eeview ' is to be believed, there seems to be some possible danger of that ; but these are enemies that the Churcli will always have. The very good it does provokes enmity of that kind. The Church has no right, perhaps, to complain of such enemies, and it knows how to deal with them. There has also always been a Eadical party, an Ex- treme Left of the Liberal party, who have desired the aboli- tion of Established Churches, and that party is quite entitled to its own opinions. Many members of it, old Voluntaries, who have always held these views, I have the greatest possible respect for. They are entitled to use fair tactics. Let them PRINCIPAL TULLOCH. 413 do what they can to advance their own opinions ; let them try whether the country has come over to them, and then, if it is true, they will have their innings. Why, even Mr Chamber- lain yet may possibly be Prime Minister, and from the height of an official position he may direct the councils of the nation. But all I say is — and I think most of you here will agTee with me — that I see no signs yet of such a cliange as this. It appears to me, looking carefully at the signs of the times, that the Radical party are not any nearer becoming the Liberal party, or the Liberal party any nearer being merged into the Radical party, than they have at any time been during the last thirty years. As Liberals, we cannot refuse to put any question to the country. The Church is not an Established Church upon any theory of divme right. The Church of Scotland exists by a statute based upon popular assent. These are the terms of its existence — its existence as an Establish- ment. I am not speaking of it as a spiritual institution. Its existence as an Establishment is political ; it rests on a popular basis, and we believe it still rests on that basis ; and we are ready to say to any who challenge us, ' Well, try the issue before the country ; ' and we also say, * Try it as a direct issue.' We are not willing to have so grave a question as this, the existence of the old Xational Church of Scotland, treated as a side issue : it ought to be put fairly to the country. It is perfectly fair, I think, of any Liberal candidate — but really the great difficulty is just as to the duty of Liberal candidates in the present day — to say, ' I do not approve of the existence of the Estabhshed Church : that is my opinion, and my vote will be in accordance with that.' Or, it is perfectly fair for a man to say, 'That question has not yet come within the sphere of practical politics : I have no opinion about it ; but before I give a vote I will come back here to put the question to you, and the question will be put to the country.' All that is fair. But it is not fair for a man to come before a constitu- ency and to evade that question, and then to go to Parliament and allow himself to be numbered by the head as a Church 414 TESTIMONY TO THE CHURCH. abolitionist, and to vote according to the exigencies of party. He has been sent there, in the case, so far as I know, of every Liberal candidate, by hundreds of votes that would never have been given him if he had taken up the attitude he in fairness should have done. Why, even the Irish Church question was put to the country, and every voter by his vote was able to say whether lie approved of the abolition of that Church or not. I, and hundreds of others, approve of the step ; and I thought, and I still think, it was a fair measure of Liberal policy. I have thought so from the time I could first reason about politics, and I have not changed my opinion. We thought the Irish Church should be abolished. AVhy? Be- cause it was never a national Church in the true sense of the word, although it was in a legal sense. It never represented anything but a small and extreme section of the Irish people, and for the same reasons we now oppose the abolition of the Scotch Church. We believe that Church still represents a large preponderance of the Scottish people. We believe that there are hundreds and thousands who may not be members of that Church who yet do not desire its discontinuance, but who recognise it as a great Christian institution that is doing an amount of social good in the country that would not be done if that Church were taken away. It is a Presbyterian Church in a Presbyterian country. It is the Church of the poor. It has always made the poor its peculiar care ; it has carried the ministry of divine love and divine righteousness to the homes of the poor ; it has followed them to their doors ; it has worked the parochial system with an energy and faith in its efficacy that no Church that I know of has done in the past. It may be said of other Churches, ' Don't they do this 1 Do they not also minister to the poor V I do not deny that. I say noth- ing about the work of other Churches ; but I say it is the business of the Church of Scotland to minister to the poor, and it has been true to that business, and it never was more true than it has been in the recent years of its history. I am sure that such a Church — a Church with such a history, a PRINCIPAL TULLOCH. 415 Church which is doing such loving and useful work — cannot, from the fact of its existence, be offensive to any fair-minded man, but woiUd rather appear to him to deserve continued existence. It interferes with no rights. I do not believe there is a single practical abuse connected with the Church of Scot- land that can bulk largely in the mind of any fair or intelli- gent public man. If there are any oppressive abuses towards others, either in the Church of England or the Church of Scot- land, let them be taken away. I, as a Liberal, raise my voice against every abuse whatever — against any exaction which is not a part of the legal constitution of the Church. From no side will reformers of this kind receive more assistance than from Liberal Churchmen ; but we say, ' Don't level or destroy old historical institutions for the sake of faction, or for the sake of denominational jealousy.' Let the existence of such institutions, as I have said, be examined on their right, and depend upon their own merits, and let the verdict be a direct one before the people. We are exhorted to union, as the Liberal party is — and that is a better strain than the old one — but, depend upon it, there can be no union upon any basis of a subversive policy. If Mr Gladstone should come down to Mid-Lothian, I hope he will come on broad Liberal views. It would be unworthy of his great genius and his great repu- tation to come upon any other ground. I yield to no one in admiration of the genius and the many splendid qualities of ]Mr Gladstone ; but I daresay most of you will agree with me that his eloquent genius is sometimes in excess of qualities which I esteem as valuable, and even more valuable, in a statesman. He has been too apt of late to become the stormy- petrel of his party ; and I hope that his advent in Scotland will not be the precursor of a storm in our political atmosphere, Avhich wiU rend the Liberal party in pieces. I do not speak without authority on this matter. Party bonds are dear to most men. It is not honourable or desirable that party bonds should be easily ruptured, but still there are other interests even more sacred than party bonds. I have ventured to go 416 TESTIMONY TO THE CHURCH. into this line, because I do not think tliere would be much use in my coming here to speak a few generalities about the Church. There can be no doubt that the present aspect of poHtical affairs, especially in Scotland, has a serious bearing upon the future of the Church ; and I believe honestly that the great Liberal party, of which I have been a member all my life, will enter upon a career both ruinous to itself and disas- trous to the country if it move prematurely in such a question. Let unripened questions alone. If the fruit is not ripe, why meddle with it 1 It -svill stain very uncomfortably the hands that venture to pluck it ; and there are many of us who be- lieve that the ripened fruit will be very different from what some people imagine." — Speech to toast of " The Church of Scotland: " 'Glasgow :N'ews,' Feb. 1879. Dr H. Bonar : Political Christians and Christian Poli- ticians. — " I decline pulpit politics altogether, and dread the engrossment of political questions anywhere, or in any shape. I remember the words of Mr Harrington Evans, ' Ardent engagement in political disputes is one great hindrance to spirituality of soul ; ' and I have seen in a long ministerial experience that when politics come in, religious life goes out. I suppose people would call me a Conservative ; yet I have once and again refused to give a Conservative vote when I was doubtful as to the Christian character of the candidate. I never came across an atheist who was a Conservative, for atheists call themselves ' Liberals.' . . . "When I was a student, the 'Apocryphal controversy,' as it was called, came up before the Churches ; and I then saw the evil and the snare of association with those who had no common Christian ground with us. Many of the words spoken at that crisis by that honoured servant of Christ, Mr Kobert Haldane, remained with me ; nor could I ever forget the uncompromising attitude which he maintained towards the deniers of the Lord Jesus Christ. I saw the germ of vast mischief, both ecclesiastical and social, in that Avhich was then beginning to take to itself the name of DR BONAK. 417 ' liberality.' The elimination of the Christian element from the settlement of all political questions was the form which it took ; and it was maintained that as God could not think the worse of a man for his religious belief, so neither ought we. . . . " His agreement with us in politics is to override all that. This last state of the world is now unfolding itself and de- veloping its leaven of negativism and agnosticism in many- forms. A universal solvent is at work, ejecting divine truth from all the great questions of the day. This disintegration must, ere long, level all barriers and landmarks, leaving human self-will the master of the world. This individual self-will, having assumed the noble name of liberality, is now reveal- ing itself, and will continue to do so tiU it ripens into him who is to do ' according to his will ' — the lawless one of the Apostle Paul. The withdrawal of the Christian element from social and political questions must not only lead to failure in their solution, but issue in results of the most disastrous kind. The exercise of that essential element must sooner or later undermine law and subvert government. It may stiU leave room for political Christians, but none for Christian politicians. I need not say how widely these two classes differ. " I do not belong to either of the Established Churches of the land. But I have no sympathy with the attacks made upon them, especially in the interests of political partisan- ship, by professedly Cliristian men. When God of old deter- mined to destroy Jerusalem and its temple. He did not send an Ezra, or a Nehemiah, or a Zerubbabel to do the destructive work ; but a Sennacherib, or a Nebuchadnezzar, or a Titus. And besides, our own Churches are not so perfect as to justify our glorifying over the blemishes of others. The ordering of our own houses should come before our demand for the demolition of our neighbours'." — From letter in ' Eecord,' May 1880. Lord Provost Ure of Glasgow (a United Presbyterian) in 1881 says. The Church of Scotland has made us the 2d 418 TESTIMONY TO THE CHURCH. people we are. — " There is no one who can look back on the history of the country for three hundred years who would think for a moment of blottmg out the Established Church of Scotland : without it, our country would be in nothing better than a state of barbarism. There cannot be the slight- est doubt that, without the Church of Scotland, we would not be the people that we are. I, for one, feel the greatest gratitude to that Church, that it has done what it has for the country to which we belong." Professor Edward Caird : the Church a Benevolent Institu- tion, tolerant in Creed, democratic in Constitution ; no Rea- son why it should Perish. — " I do not recognise that there is any absolute distinction between matters secular and matters sacred which should keep the hand of the State from touch- ing any interest of our life. Nay, but for the presence of a few survivals of the opinions of a bygone age, I could have said that no one now believes in any such distinction. I take up this question, therefore, entirely as a matter of good policy and expediency. I find among us a Church which is not supported by taxation, but, like a benevolent institution, by funds bequeathed from the liberality of former generations. Its creed is substantially the creed of the great majority of the nation, though it may sometimes be enforced — which I con- sider is an advantage — with a little less strictness than in some other communions. It is on the whole a democratic Church, whose members are not separated by social distinction from others ; it has no great abuses connected with it, and none of its ministers are extravagantly paid. It has endowments in all parts of the country, which make the poorer districts, as regards their religious teaching, independent of support from wealthier congregations. I also see that, to take the lowest ground, a good deal of the endowments Avhich are now so usefully employed would be for long or for ever lost to the country in the process of transfer to other uses, if that transfer were conducted, as it must be, on principles of jus- tice. And I say for myself, without the least wish to impose PALEY. 419 my opinion upon you, that I see no reason in Liberalism, no reason in Radicalism, and no reason in social justice and expediency, why such an institution should perish." — Speech, in ' Glasgow Herald,' 26th February 1886. Warburton : the special Aims of Church and State, and that they have mutual need of each other. — " The State contemplates for its end the body and its interests ; has for its means, coercion ; for its general subject-matter, utility. The Church is a religious society of distinct origin ; having for its end the salvation of souls ; for its subject-matter, truth ; for its instrument, persuasion ; regulating motives as well as acts ; and promising eternal rewards. Though separate, these societies would not interfere, because they have different pro- vinces ; but the State having need of motives and the sanction of rewards, and the Church wanting protection against violence, they had each reasons sufficient for a voluntary convention." — ' Alliance between Church and State.' Paley : a religious Establishment defined and defended. — "The notion of a religious establishment comprehends three things : a clergy, or an order of men secluded from other pro- fessions to attend upon the offices of religion; a legal pro- vision for the maintenance of the clergy; and the confining of that provision to the teachers of a particular sect of Christi- anity. . . . This maintenance must either depend upon the voluntary contributions of their hearers, or arise from revenues assigned by authority of law. To the scheme of voluntary contribution there exists this insurmountable objection, that few would ultimately contribute anything at all. However the zeal of a sect, or the novelty of a change, might support such an experiment for a while, no reliance could be placed upon it as a general and permanent provision. . . . Preach- ing in time would become a mode of begging. With what sincerity, or with what dignity, can a preacher dispense the truths of Christianity whose thoughts are perpetually solicited to the reflection how he may increase his subscription 1 His eloquence, if he possess any, resembles rather the exhibition of 420 TESTIMONY TO THE CHURCH. a player who is computing the profits of his theatre, than the simplicity of a man who, feeling himself the awful expectations of religion, is seeking to bring others to such a sense and un- derstanding of their duty as may save' their souls." — Moral and Political Philosophy, Bk. vi. chap. 10. Burke : a comprehensive Established Church, a Safeguard against Infidelity and Indifference. — " I wish to see the Estab- lished Church great and powerful ; I wish to see her founda- tions laid low and deep, that she may crush the giant powers of rebellious darkness; I would have her head raised up to that heaven to which she conducts us. I would have her open wide her hospitable gates by a noble and liberal comprehension, but I would have no breaches in her wall ; I would have her a common blessing to the world, an example, if not an instructor, to those who have not the happiness to belong to her ; I would have her give a lesson of peace to mankind, that a vexed and wandering generation might be taught to seek for repose and toleration in the maternal bosom of Christian charity, and not in the harlot lap of infidelity and indifference. ISTothing has driven people more into that house of seduction than the mutual hatred of Christian congregations." — House of Com- mons, Speech in 1773. Southey : relation of an Established Church to Civil Order and Patriotism, and the beneficent operation of the Patri- mony of the Church. — " Religion is the basis upon which civil government rests — that from which power derives its authority, laws their efficacy, and both their zeal and sanction. . . . Sub-sects will be again divided — carrying the principle of schism in their constitution, as grafts take with them the diseases of the parent stock. . . . The principle of noncon- formity in religion is very generally connected with political discontent ; the old leaven is still in the mass, and whenever there is thunder in the atmosphere it begins to work. In the time of the American war they were wholly with the Ameri- cans ; and during that of the Prench Eevolution their wishes were not with the Government, nor their voice with the voice SOUTHEY. 421 of the country. At contested elections their weight is uni- formly thrown into the Opposition scale ; at times when an expression of public opinion is called for, their exertions are always on the factious side. They are what Swift called them, schismatics in temporals as well as in spirituals. The truth is that, as Burleigh said of the English Papists, they are but half -Englishmen at heart ; for they acknowledge only one part of the twofold constitution under which they live, and con- sequently sit loose in their attachment to the other. Of the two strands of the cable one has been cut through. . . . ^o property is so beneficially distributed for the general good as that which, by the wisdom not less than the piety of our fore- fathers, was set apart to be a provision for the mmisters of the altar. Let any parent who has a diligent and hopeful son at school or at college ask himself whether the youth's chance in life would be as good as it is if the Church lands were secular- ised, if tithes were abolished, and the clergy left, like the Dis- senting ministers, to depend upon their congregations. And if we had Dukes of Durham and Winchester instead of Bish- ops, would the lands attached to the title be more productive, or the tenants sit at easier rents ? Should it not, on the other hand, seem as evident as it is certain that every one is inter- ested in upholding an Establishment by means of which some of the public wealth is set apart to be disposed of, not by the accident of birth, but among those who may deserve it by their learning, their abilities, and their character ; and that, too, under the notorious condition that without character neither learning nor abilities, however eminent, will be regarded as a claim, — a distribution whereby no man has been, or is, or can be injured, while some scores of individuals in every genera- tion are raised by it to stations of dignity, and some hun- dreds of families placed in respectability and comfort?" — "CoUoquies." Coleridge : the Church completes and strengthens the State. — " Whatever is beneficent and humanising in the aims, tendencies, and proper objects of the State, the Church collects 422 TESTIMONY TO THE CHUECH. in itself as in a focus, to radiate them back as in a higher quality; or to change the metaphor, it completes and strengthens the edifice of the State, without interference or commixture, in the mere act of laying and securing its own foundations." — 'Aids to Eeflection.' Burns : Church and State : — " Oh, let us not, hke snarHng tykes, In wrangling be divided ; Till, slap, come in some unco loon, An' wi' a rung decide it. Be Britain ^ still to Brifain true, Among oursel's united ; For never but by British hands Maun British wrangs be righted. The kettle o' the Kirk an' State, Perhaps a clout may fail in't ; But deil a foreign tinkler loon Shall ever ca' a nail in't. Our faithers' bluid the kettle bought ; An' wha wad dare to spoil it, By heaven, the sacrilegious dog Shall fuel be to boil it ! " — "Does haughty CTaul. " Wordsworth : Church and State : — " Hail to the crown, by freedom shaped to gird An English sovereign's brow — and to the throne Whereon he sits ! whose deep foundations lie In veneration and the people's love; Whose steps are equity, whose seat is law. Hail to the State of England ! And conjoin With this a salutation as devout, Made to the spiritual fabric of her Church ; Founded in truth ; by blood of martyrdom Cemented ; by the hand of wisdom reared In beauty of holiness ; with ordered pomp, Decent and unreproved. The voice that greets The majesty of both, shall pray for both ; That, nuTtually protected and sustained, They may endure as long as sea surrounds This favoured land, or sunshine warms her soil. " ^" The Excursion." Gladstone : Church and State, both needed. — " Christ died 1 Substitute Scotland and Scottish. MR FOESTER, M.P. 423 for the race : and those who notice the limited progi'ess of con- version in the world until alliance with the civil authority gave to His religion a wider access to the attention of mankind, may be inclined to doubt whether, without that alliance, its im- measurable and inestimable social results would ever have been attamed. I for one cannot desire that Constantine in the government of the empire, that Justinian in the formation of its code of laws, or that Charlemagne in refounding society, or that Elizabeth in the crisis of the English Eeformation, should have acted on the principle that the State and the Church in themselves are separate or alien powers, incapable of coalition." — Gladstone's Autobiography, 1868, p. 59. Mr Forster, M.P. : Value of the Parochial System. — "In disestablishing the Xational Cliurch you would destroy the parochial system. What do I mean by the parochial system ? Simply this, that at this moment there is no place in England, no country parish however secluded, no back slum m any city hoAvever squalid, in which there is not a minister of the Church — that is, a State servant whose business it is to care for the highest good of every man, woman, and child in this parish and in these streets. Xow I am not prepared to ask the State to dismiss these servants." — Eight Hon. W. E. Forster (1877). Writer in 'Scotsman,' 9th Feb. 1882: on the work done by the Church in return for its Endowments. — "But the question immediately arises, What does Scotland get for the money 1 In the first place, the money is represented by the labours of between 800 or 900 clergjonen, all of whom have received some University education, and most of whom must be presumed to be earnestly engaged in the duties of their sacred profession. Of course, opinions may vary greatly as to the value of the work they do. Each Church will naturally think her own clergymen the best. In every flock are some black sheep ; and consistent Voluntaries (if any are left in Scotland) may think that a State Church has necessarily a deadening influence on those who serve her. But nobody suggests that the clergy of the Church of Scotland are not, on 424 TESTIMONY TO THE CHUKCH. the whole, conscientious and Christian-minded men, who are working, according to their light, for the spiritual good of the people. The historical and national position of a parish mmister lends him a certain dignity, and makes him a more valuable agent for good than his Dissenting brother. But it is one of the premisses of the present agitation for Dises- tablishment that the old Church is thoroughly honest and pure. There are no fat bishops rolling in the luxury of a prince's income and a magnificent palace. There are no idle fellows ; there are no pluralities ; there are no curates doing the work of absentee rectors ; there are no great inequalities of income ; there are no seats in the House of Lords ; there is no sale of livings. It is not a Church maintained for the benefit of an aristocratic class. On the contrary, the national clergy of Scotland are decidedly of the people. That may not be an unmixed advantage, but it is nothing to be ashamed of. They have almost no political privileges. They have systems of doctrine and government which are popular in Scotland. They are also, for the most part, very poor, or only in moder- ately comfortable circumstances. And they must all work. The best living in the Church is said to be JN'orth Leith. One incumbent has just given up the work in despair ; his predecessor was killed by overwork. Indeed, the controversy could proceed on no other footing. The challenge comes from the Dissenting Churches ; and if they were to say, ' Our clergy are good ; yours are bad,' the country would laugh at them. They are put upon their honour, and they admit that, as a Church, the Church is admirable ; only as a political institu- tion it is wrong. Upon the whole, it may be said that, if the Church costs .£330,000 a-year, it is very cheap at the price — perhaps the cheapest Church in Christendom." Mr M'Lagan, M.P. : shows that the Church does not interfere with Religious Equality. — "I am, then, in favour of a national recognition of religion in some form or other, and the Established Church of Scotland is the best form known to me consistent with the liberties of the subject. MR M'LAGAN, :\r.p. 425 with justice, and religious equality ; and though it is alleged that there cannot be absolute justice when there is an Estab- lished Church, we must remember that often many things that are just may not be expedient. The same may be said of religious equality. What is it ? It is that every one, what- ever may be his religion, is equal in the eye of the law — that no one shall be deprived of his civil rights on account of his religious opinions. When complaints have been made to me of the injustice caused by the Church of Scotland, I have re- quested to be informed of the civil rights of which Dissenters have been deprived, of the civil disabilities under which they labour from the existence of the Church of Scotland. In making this request, I have given the assurance that I would use every endeavour to have these evils removed where they exist. I have shown my willingness to do so by votes which I have given in the House of Commons. The grievance complained of appears to be more social than political or religious. In saying this, I do not wish it to be supposed that I underrate social grievances. They are often more irritating and more difficult to bear than political or religious ; but even in the best constituted societies we must have several distinc- tions, and the aim of legislation is to make them as little felt as possible. "The Church of Scotland is the Church of and for the people ; it is the poor man's Church, and for him it possesses pecuKar privileges and benefits. Every one, including Dis- senters, in a parish can claim the services of the parish minister for the dispensing of religious ordinances, for the solemnising of marriages, for baptisms, for attendance in sick- ness and at the deathbed. Every one in a parish has a right to a seat in the parish church, and even when a quoad sacra church is erected, one-tenth of the seats must be left free for the parishioners. There is no religious inequality recognised in anything I have mentioned here." — Letter to his constituents in 'Glasgow Herald,' 23d July 1885. Lord Selborne warns against carrying Disestablishment 426 TESTIMONY TO THE CHUECH. by a bare majority in Parliament, or by taking it piecemeal over the kingdom. — " There may be, and there often has been, a clear, sometimes a large, majority in Parliament re- turned by an inconsiderable aggregate majority of the total number of votes given by the constituencies. I wish that more consideration than is commonly given to it by party politicians were bestowed upon this distinction. It would be a great moral security against the oj^pression of classes, and other acts of tyranny and injustice on the part of representa- tive assemblies, if it were generally felt that it can rarely be wise or prudent, and may very often be unjust, to make great changes affecting the interest and the hapjoiness of large num- bers of the people, and seriously disturbing the balance of social forces without something approaching to a general con- sent. I am persuaded that if the question of Disestablishment and Disendowment were to wait until such measures could be carried with the general consent of the nation in any real sense, it would never 'become practical.' "To the enemies of all Church establishments it might doubtless be convenient to carry on their campaign by succes- sive operations of sap and mine in different parts of the kingdom rather than by a general assault, but this method will not recommend itself to practical men who have no object in view. No one can have the simplicity to imagine that if by such tactics Disestablishment were carried as to Scotland, that Scottish and Irish members of the House of Commons would leave English members to decide the question of Dis- establishment in England without their interference, or that the advocates of Disestablishment in England would have the least scruple about carrying it — if they were able — by the aid of Scottish and Irish votes, although a substantial majority of the representatives of England might be on the other side." — '' Defence of the Church of England." Lord Hartington at Nottingham, 24th November 1887, denounces Mr Gladstone's making Disestablishment a bribe to promote Irish Home Rule. — " I should like for a few LORD HARTINGTON. 427 moments to glance at the manner in which one of the most important subjects of political discussion at the present time was treated by the Liberal party and by its leader — I refer to the question of religious equality. Mr Gladstone declared that, in his opinion, the question of Disestablishment was ripe for settlement both m Scotland and in AVales, and that so soon as the Irish question can be got out of the way, the time was ripe for settling the question of Disestablishment in those parts of the empire. Well, in regard to Scotland, I have myself long ago said that in my opinion Disestablishment was a question which ought to be settled in accordance with the wishes of the people of Scotland themselves ; but I think that this is not such an insignificant question that it would not have been worth while for Mr Gladstone to state on what grounds he had altered the opinion he had deliberately stated in the House of Commons, even though it may be fifteen years ago, in which he had proved that it was impossible to separate the question of Disestablishment in England from the question of Disestablishment in Wales. ISTo doubt, at some early period, we shall hear the reason for this new development of the views of the leader of the Liberal party ; but what I want to call your attention to is the method in which these questions are being treated in the new programme of the Home Kule Liberal party. I do not think it is possible to call to mind anything so cynical as the manner in which these questions of great national and imperial importance, as well as of supreme local interest, were put up the other day for auction, for sale, to the highest bidder in Home Rule voters. How was the case stated both in Scotland and in Wales? * The question,' said Mr Gladstone, ' is ripe for settlement ; but there is this difference : The case of Scotland is perhaps more lu-gent, for the grievance in Scotland is perhaps the greater of the two ; but then in Wales you have got more unanimity. In Wales you have twenty members out of thirty who are not only Disestablishment advocates, but also good Home Rulers. In Scotland opinion is more divided, not only 428 TESTIMONY TO THE CHURCH. as to Disestablishment, but also as to Home Rule ; and you in Scotland/ Mr Gladstone said, ' have got something to do before you can bring your question of Disestablishment to the front ; you have got to give us — the Liberal party, the Home Eule party — more support — you have got to give us something in return for what you expect from the Liberal party, and then, perhaps, you may find that the question of Disestablishment is considered as urgent in Scotland as it is in Wales.' Now, lest I should be supposed in any degree to be misrepresenting what was said, let me read the very short passage in which Mr Gladstone himself summed up what he had to say upon this subject. ' And therefore,' he said, ' finally, and by way of winding up, I have a piece of advice for my friends in Scotland who are anxious for Disestablishment, and that is, that they should endeavour to bring the division of parties in that country more nearly like what it is in Wales. Let them compete with Wales in that respect — let them send us as good a body ' — of what 1 Not Disestablishment men — ' of Home- Rulers from Scotland, who will also be, I believe, generally Disestablishers ; let them send us as good a body as Wales does, and I have not the least doubt, when the day of com- petition comes, Scotland will be able to hold her own.' Now, I ask you, what is that but the holding out of a bribe — a simple, undisguised, and naked bribe — to those in Scotland who are conscientious advocates of Disestablishment ; and to tell them that the settlement of their question shall depend, not upon the merits of the case, not upon the justice or the expediency of the case, but upon the amount of support which Scotland can be prevailed upon or can be bribed to bring to the cause of Home Rule in Ireland ? I have never taken, I do not feel myself able to take, high religious views upon these questions. I cannot assert that I believe that the cause, that the maintenance of religion in this country, of religious instruc- tion and teaching is inseparably connected with the Establish- ment either in Scotland or in any other part of the country. I cannot take that high ground on this question. I have been LOKD HARTINGTON. 429 accustomed to look at it, whether it be in Scotland, or in Wales, or in England, as a great subject of national and imperial importance. I think this question of the mainte- nance or the severance of the connection which has so long prevailed between certain Churches and the Government of the coimtry is, at all events, a question of sufficient political importance — to say nothing of its religious importance — to be judged and decided upon by the people of this country upon its own merits ; and that it is a degradation of these questions to put them up for decision by the constituencies of this country, not upon their own merits, but as they may stand in relation to some other totally distinct, though perhaps even- tually important, question." 430 SmiMAEY AND COK'CLUSION. Review of the Pre - Reformation Church of Scotland. — This period, Celtic and Eoman, a.d. 400 — 1100 — 1560, shows with great distinctness the origin of church sites and church property not to have l^een in any one generation, but spread over many centuries and proceeding from hundreds of donors, chiefs, kings, nobles, abbots, and bishops, acting from individual and pious impulses as freely as any modern bene- factors. In the Celtic period, a.d, 400—1100, we see famous saints, like Mnian, Kentigern, Columba, and Cuthbert, followed by a galaxy of God's servants whose names shine in the most ancient local calendars, and are enshrined in hundreds of church dedications. Their creed, while common to Christen- dom, was more kindred to the Eastern than the Western Church. Their government was non-papal, and for a long period before its suppression was controversially anti-papal. Their system was monastic and tribal, scholastic and mission- ary, never diocesan or prelatic. Their chief settlements num- bered about fifty; and latterly their property was extensively robbed and secularised by lay and lazy abbots, who became founders of families and ceased being churchmen. This Celtic Church in Scotland, moreover, was a branch of a wider Celtic Chiu'ch that included Wales and Ireland, and had many mis- sion settlements spread over the continent of Europe. The main points of this earliest system did not perish, but were absorbed into the system that succeeded. Thus church and monastery sites of Culdees became the sites reorganised as SUMMARY AND CONCLUSION. 431 Eoman; the old graveyards were gi-aveyards still. The old fairs were held on the old days and old spots, and in honour of the old patron saints. This system, once so simple, earnest, and pure, fell partly through the worldliness of its later abbots seizing Church lands for their own families, and partly through its own general decline of piety and zeal, unable to cope with a Continental Christianity more earnest, and possessing a more military organisation and discipline, symbolised in an architec- ture of lar2:er dimensions and higher art. In the Roman period, a.d. 1100—1560, which followed the Celtic, the outstanding characteristic is a far fuller organisation of the Church territorially into dioceses, parishes, chapebies, and prebends, not all at once, but again by fresh stages, and now with more systematic help from kings and nobles, espe- cially from Queen Margaret and her three royal and like- minded sons. ]^o general law ever compelled the building or endowment of churches, or regulated the boundaries of diocese and parish. Part followed part by local arrangement and local gift, so that, for good or ill, the church system in its material aspect was afresh the growth of circumstances and ages, varying in revenue and otherwise according to the different degrees of liberality of friends in different provinces. Almost the only point of uniformity consisted in the general accept- ance of the idea of supporting religious fabrics and services, by giving one-tenth of the produce of the land to the clergy. As fresh gifts were made point by point, large old parishes like Stobo, S. Cuthbert's, Kinkell, S. Machar's, were sub- divided ; or a great bishopric like Dunkeld was reduced by creation of a new see like Argyle. The clearest of all evidence of this method of private and gradual gifts to the Church is that which is seen in the list of forty-three provostries or col- legiate churches, where name of founder, date of foundation, and number of clerics or value of foundation, are for the most part distinctly on record. This magnificent system of the Eoman Church in Scotland at last fell a victim partly to internal corruption, chiefly of 432 SUMMARY AND CONCLUSION. its own dignitaries, and partly to its own overgrown wealth and power exciting the jealousy, cupidity, and hatred of poor, proud, and turbulent barons. The admirable organisation, however, very largely survived, especially as to parish churches, parish graveyards, parish boundaries, presbyters' houses, pres- byters' duties, and presbyters' revenues from the tithes. The dignitaries, monastic and episcopal, being at once the most corrupt and also the most wealthy, were the chief objects of attack by the Eeformers and robbers, so that the new clergy and their benefices resembled only too closely a wood of pollard trees severely dressed into symmetry and parity. Many of the old presbyters accepted the change, and continued to serve in the Church thus reformed, and it was their ordination that gave consecration and apostolic succession to the Church that succeeded the Eoman, as the Roman had succeeded the Celtic. All three are in the best sense one continuous Church, first Oriental, then Romanised, then Reformed, " they having reformed from Popery by Presbyters" {^ace Bishops Sage and Wordsworth ! !) Review of the Post-Reformation Church of Scotland. — The Church of Scotland, as constituted afresh in 1560, was distinctly, but not bigotedly, Presbyterian ; was one of the original group of Reformed Churches, and shared all or nearly all the features characteristic of these in method of government. Catechism, Confession of Paith, and Prayer-book. The subsequent struggles of the Church (as to whether the government was to be by presbyters or bishops) had their origin and strength, not within the Church in its ministers or members, but outside the Church in the interference of Royalty in the way of dictation or intrigue ; so that Episcopacy (as distinct from Romanism) never was native or national or patriotic in Scotland. In point of theory, Presbytery is not provincial, narrow, or poor, as some prejudiced persons suppose, but occupies a firm and logical place as a protest against Roman corruption, and as a return to the first principles of the jS'ew Testament. The SUMMARY AND CONCLUSION. 433 group of reformed Churches of Presbyterian type is not tied down to the theory of apostolic succession for validity, which becomes a very hard, if not impossible, question apart from Roman or Greek orders. In point of fact, the present standards of the Church of Scotland (Westminster Confession, Shorter Catechism, and Directory of Public Worship) are wider and deeper than the narrower theory of Presbytery commonly current (especially among Dissenters), and are more akin to the less rigidly defined system that arose at the Reformation. The Revolution Settlement marks the close of external dictation or intrigue for the Church (with the exception of the reimposition of patronage in 1712) ; but one great effect of the two anti-prelatic struggles has been to introduce an element of controversy and limitation into the Church of Scotland foreign to its original and proper character — an element which, in the present generation, is being steadily eliminated. The one exception to the close of external dictation and intrigue, in the Patronage Act of 1712, brought in a new element of evil, in the form of dissension and dissent. This discontentment ending in dissent had to a considerable extent good ground ; but also it largely arose from morbid exaggera- tion, whereby a few real grievances were made to hide the merits of a Church that was in the main sound and faithfid — the strongest proof of the morbid exaggeration being that the dissenting body has, in course of time, changed its original complaint of defective discipline into others totally different, of which the chief is now alliance with the State. Within the Church itself the long strife between Moderates and Populars was a conflict of two principles, neither of which is essentially or greatly "vvrong. But as time went on, feeling and temper got keener, and bad language of the worst sort resulted on both sides, so that Moderate came unjustly to be equivalent to heartless and secular, while, with like injustice, Popular or Evangelical became equivalent to unintellectual and 2 E 434 SUMMARY AND CONCLUSION. hypocritical. But how hase to rewrite our Church historj'' half a century or more after these parties have practically been extinct, and to make capital out of old quarrels in the interest of new ones, by trying slanderously to identify the present Church of Scotland with one of the long-deceased parties ! Coming to a point easily within living memory, we trace the self-same evil principles of exaggeration, acerbity, and change in a fresh dissension and dissent through which the Church of Scotland has held on the even tenor of her way, not only sur- viving but prospering. A temporary and heated majority of the General Assembly unhappily passed an Act which reached over into temporal interests which they had no right to med- dle with alone. "When this Act had l)een calmly and consti- tutionally tried by the supreme courts of the country, and pronounced to be null and incompetent, a large number of the party that had passed the Act still defended their mistake, and left the Church for that purpose. But when the stern test of separation came, the party that had erred in the law had grievously dwindled down. Only 289 parish ministers became dissenters, while 681 parish ministers remained. A separation where such figures are true is no disruption of the Church, hut merely a large secession from it. Delivered from dissension in this calamitous way of dissent, the Church of Scotland since 1843 has had more unity, con- centration, zeal, and charity. Work of many kinds has been her token of life, and her answer to calumny. Lost ground has been largely regained, of which detailed examples are fur- nished in Glasgow, Paisley, Greenock, Aberdeen, Dundee, and Edinl)urgh. Chapel debts have been paid. At date of May 1887, 356 new parishes have been added to the Church, be- sides forty parliamentary churches erected into parishes. The Endowment Scheme is continuing this work of addition, with average revenue of above £10,000. The Home Mission, with revenue of £8540 for 1886, makes fifteen church-building grants, and supports 136 mission churches and chapels, with 11,302 communicants, and 20,796 of certified attendance. SUMMARY AND CONCLUSION. 435 The Association for augmenting Small Livings is annually dividing, in above 310 grants, £8110, and has a capital fund of £78,000. Church work beyond Scotland is annually go- ing on at an expenditure of £44,603 (viz., for 1884, — Col- onies, £4176; Jews, £5264; Foreign, £28,806; Ladies' branch, £6357). To the Home branch of work requires to be added above £20,000 of revenue of the Baird Trust. The total value of the Church of Scotland's Endowments is £275,000 per annum, of which £235,700 are from teinds. This property never was given by the State ; it has always been separate from other property — it has always been Church property. !N"o person pays any part of it in his religious capacity ; it is not a tax in any sense, far less a religious tax, but a pecuniary transaction pure and simple, as much as any feu-duty or ground-annual. The Church of Scotland not only uses this revenue for its original and legitimate purpose, but herself from her own membership voluntarily supplements it year by year, to the extent of £407,212 in 1886, for the purpose of more efficiently performing aU branches of incumbent duty as a Church. The membership of the Church of Scotland, moreover, is such, in point of actual numbers and of annual growth, as to put it in a place of marked preponderance in the country, for it is not merely one of three great branches of Scottish Pres- bytery, but is much more than equal to the other two put together, the figures for 1885 being : Church of Scotland, 571,029 communicants; Free Church, 263,113; United Pres- byterian, 180,884. The majority of the Church of Scotland over both together is thus 128,072. The figures are the re- turns made in each case by the ministers and kirk-sessions of the three Churches concerned. How the Church of Scotland is unfairly assailed, and how our social life is hampered by hundreds of needless Churches. — The representations made for political and sectarian pur- poses against the Church of Scotland may be classified as : (1) sophistical general arguments against all national Churches; 436 SUMMARY AND CONCLUSION. (2) perversions of the historical facts of the Church of Scot- land in a series of garbled versions of former secessions and controversies; (3) railing accusations in which collections of bad words from old quarrels are made to do modern duty ; (4) garbled statistics. By these methods in modern times through abuse of platform, stump, and press, the weak are able to per- secute the strong. To meet this new and inverted style of persecution, it is necessary to read both sides of history to arrive at truth as to parties, and to go to official documents to ascer- tain facts, and after this has been done to put real history and real statistics, and sound political and social and ecclesi- astical principles, within the reach of the people, so as to deliver them from the snares of dissenting clerical leaders and hired agitators. The rapid growth of the Church of Scotland in recent years, and the comparative stagnation or decline of dissenting bodies, is a token that the popular mind and heart on this great subject is able to appreciate a quietly earnest Church, which attends to its own business and lets its neigh- bours alone, as contrasted with persecuting and slandering Churches, largely substituting politics for the Gospel. One important part of the whole case, especially in its present aspect, is, that while there is still need to build new churches in remote places, where churches are very far apart — in 'new villages springing from modern causes — and in new suburbs of large towns, — there are other cases, especially in small biu-ghs with populations of 1000 to 5000, and in rural parishes, with populations of 1000 to 2000, where there is a superfluity of churches, to the great dispeace of the commu- nity, Avaste of good money, and lowering of the ministerial office. If several hundreds of these struggling and mutually weakening churches could be suppressed by any system of reasonable compromise, it would be one of the greatest re- ligious blessings which Scotland could receive in this gen- eration. How plentiful these weakling, because superfluous, churches are in connection with the Free Church, is seen in SUMMARY AND CONCLUSION. 437 the fact that of all their 1064 churches existing in 1883, only 291 were self-supporting. The self-supporting in the United Presbyterian Church are only 328 out of 559. On this subject, 'The Scottish Church' for January 1887, admirably says : — " Union of Churches in Scotland, lifted out of the Disestablishment squabble, is of great importance to the cause of religion. For the waste of money on useless kirks and ministers, the Dissenters are themselves chiefly responsible. The average parish congregation in Scotland is about 400 communicants ; the Free, 250 ; the U. P. , 300 ; the Episcopal, 120; and the other denominations, 110. Outside the large centres of population the average congregation is much less, and there is scarcely a rural parish with two or three congregations but what would ])e as well if not better served with one minister and one congregation. Of the 2200 Dissenting ministers, two-thirds are prac- tically unnecessary, and are sheer waste of men and money, except for the maintenance of the sect. Wherever there are two or more congregations in the same village, with a united membership of under 500, or a population of under 1500, the congregations ought to be united, unless there are very exceptional circumstances of a per- manent character. There are scores of such cases in every part of the country. " Take Perthshire as a sample. Collace has a population of 409, for which there are two ministers, with a united membership of 231. Kinfauns, with a population of 583, has two ministers, with a mem- bership among them of 294 ; and a recent attempt on the part of the local Presbyteries to unite the U.P. congregation of Pitrodie (85 members) with the Free of Kinfauns (94 members) entirely failed. Dunbarney (Bridge of Earn), with a population of 756, has two ministers, with a united membership of 368. Logiealmond, with a population of 581, has three ministers, with a united membership of 338, or about 100 each. A recent attempt by the local Presbyteries to unite the Free and U.P. congregations of this parish also failed. Forgandenny, with a population of 627, has three ministers, with a united membership of 289. Clunie, with a population of 582, has two ministers, with 298 members. Kinclaven, with a population of 490, has two ministers, with 306 members. Kirkmichael, with a population of 56S, has two ministers, with 311 members. Ardoch, with a population of 1100, has three ministers, with a united mem- bership of 463. Madderty, with a population of 527, has two minis- ters, with 250 members. Trinity-Gask, with a population of 396, has two ministers, with a membership of 166. Balquhidder, with a population of 759, has two ministers, with 302 members. This list of parishes might be greatly extended. In the Synod of Perth and Stirling there are 116 parish ministers, 78 Free, 44 U.P. , and 54 of other denominations, or a total of 292 ; while 140 ministers are more than sufficent for the spiritual wants of the population. There is 438 SUMMARY AND CONCLUSION. thus a useless waste of 150 ministers and £22,000 of stipends, besides the expenses of their ecclesiastical property. It is a scandal to re- ligion that the churches should be converted into shops, in which the 'isms of the sects compete for popular favour, under the cloak of the religious interests of the people ; for these 'isms in no way represent an important principle of Christianity, but only a petty opinion of no practical consequence to the life of religion in the souls of men." The fair and true Ideal of a National Church for Scotland. — " A ISTational Chnrcli is something far more than an endowed institution for Christian preaching and work.^ It is the legal organisation of all the intellectual and Christian forces within a country, which do not by their professed principles repel such organisation, for Christian good. It exists under public law, and is governed by public principles in a manner in which no dissenting Church can ever exist or be governed ; and so it gathers to itself a force of intellectual and social opinion which can belong to no other institution. It is often the very best and wisest minds which are disposed to a Church, not on any dogmatic or denominational grounds, but simply because it is the Church of the nation, embodying its noblest traditions, and consecrated by its most touching and sacred memories. Let our National Churches be destroyed, and it will soon be seen how much real dignity and usefulness both of them owe to this mere instinct of national respect. A disestablished Presbyterianism can have no attractive force of this kind, and will soon sink far below all the best traditions of the old Church of Scotland. "While the Church therefore advances in freewill giving, let none of its clergy or elders or members ever suppose that this makes the question of Disestablishment one of indiffer- ence. The capacity of a Church to maintain itself has, rightly viewed, nothing to do with this question. The present estab- lishment is the Church of Scotland because it is established^ resting on the basis of the national will under legal sanction, and so entitled to represent — as it does represent — to the ^ Principal Tulloch, "Parting Word" in 'Missionary Record,' September 1879. SUMMARY AND CONCLUSION. 439 world the national Christian sentiment, as no other Church does or can do. " There is much, no doubt, that is troubled in the future of the Church of Scotland ; and complications may arise to over- throw it, amidst much else that is good in the institutions of the country. But, to a large extent, this future is in the hands of the members and office-bearers of the Church itself. Let its ministers never cease to be Christian gentlemen, full of evangelical life by God's blessing, but full also of intellectual thoughtfulness and the broad sense which remembers that there are other forms of Christian activity and usefulness besides those which are Presbyterian, — that the noise of Scottish Christianity, however important, is not the murmur of the catholic world. What is needed, above all, is the spirit of Christian justice and moderation to rule all the counsels of the Church, while the spirit of Christian enthusiasm inspires all its work. In nothing has the Church grown so strong during the last ten years as in the increase of the spirit of Christian tolerance and fair - mindedness — in a word, of Christian moderation — in its treatment of public questions and competing parties. It was its loss of this spirit durmg the ' ten years' conflict ' as it is called, which imperilled the national Establishment, and wellnigh brought it to its ruin, in 1843. It has once or twice in the interval been near to the old dangers, but by the blessing of God it has steered clear of them ; and others are at present the monument of the spirit of faction and of violence. That spirit has been the bane of Scottish history, and, above all, of Scottish ecclesiastical his- tory, and nothing but shame and confusion have ever come of it. Never was it more true than in the case of Churches, that ' they that take the sword shall perish with the sword.' " May the Church of Scotland live by God's blessing ! but let it be remembered that the blessing never goes with violence nor intolerant harshness of any kind — never with fanaticism in the name of zeal, nor dogmatism in the name of orthodoxy. In every Church, and in every !N'ational Church especially, 440 SUMMARY AND CONCLUSION. there must be room for intellectual, theological, sesthetic growth — room for all who are willing to serve the Church in the sj)irit of its constitution, or to advocate any changes whatever consistent with its essential principles. No Church lacking in so much freedom as this deserves to live, or can live in these times. It may be doubted whether any but National Churches can ever have such freedom — at least, legally secure. And freedom without legal security is not worth much. Mere ecclesiastical instinct, unhappily, in all Churches is apt to be tyrannous rather than free and justly ordered." Round the sacred city gather Egypt, Edom, Babylon ; All the warring hosts of error, Sworn against her, are as one. Vain the leaguer ! her foundations Are upon the holy hills. And the love of the Eternal All her stately temple fills. Church of God ! if we forget thee. Let His blessing fail our hand : When our love shall not prefer thee, Let His love forget our land. Nay ! our memory shall be steadfast Though in storm the mountains shake. And our love is love for ever. For it is for Jesus' sake. J. S. Stone. INDEX. Aberdeen diocese, 88. churches, 265. Aberdeen's Act, Lord, 267. Abernethy, 6. Airds Moss, 213. Alban, 11. Apocrypha controversy, 249. Arguments against National Churches, 378. Arsryle diocese, 110. Argyll, Duke of, 195, 406. Army and Navy Chaplains, 287. Assembly, early General, 161, 163. General, 344. Glasgow, 189. of 1690, 227. Westminster, 193, 194. Assertory Act, 208. Associate Presbytery, 240. Synod, 241. Auchterarder, 252, 267. Augmentation of Livings, 279. Austin Canons, 126. Baillie of Jerviswood, 215. Baillie, Robert, 196. Baird Trust, 290— Lecture, 291. Baptismal Regeneration, 328. Bishop's office, 173. of 1610, 185. of 1661, 205. Revenues, 176. Bishops without dioceses, 311. Bernicia, 15. Black Acts, 175. * Blackwood's Magazine,' 407. Bonar, Dr H., 416. Bothwell, Earl of, 166. Bridge, 211. Brechin diocese, 98. Brigida or Bride, 7. Buchanan, George, 161. Burgher, schism, 241, 243. Burke, 420. Burns, 422. Caird, Professor Ed., 418. Caithness diocese, 105. Calderwood, David, 187. Calls, 234. Cameron, Richard, 213. Cameron's, Dr, motion, 390. Campbell, John M'Leod, 250. Canons, 188, 317, 323. Cargill, Donald, 214. Carlyle, Thomas, 400. Carstares, Principal, 215, 225. Caves of saints, 16. Celtic art, 12. Church, 16, 22, 24, 430. 'Collection,' 248. monasteries, 31. names, 17. saints, 32, 47. Census partial, 306. resisted, 305. Chalmers, Dr, 249, 304, 399. Chapel Act, 251. Charles, L, 187,198. Church architecture improvement, 295. extension, 251. islands, 23. seats, freedom of, 295. service improvement, 294. Churches, number of, 120, 306. Cistertienses, 128. Claim of right, 220. Claverhouse, 208. ' Cloud of Witnesses,' 218. Cluniacenses, 128. Cobbett quoted, 361. 442 INDEX. Coleridge, 421. Collegers and Usagers, 313. Collegiate churches, 121. Colonial Scheme, 284. Columba, 13. Colnmbanus, 24. Commission of Assembly, 346. Commissioners of 1690, 226. Common Order, Book of, 164. discontinued, 195. Common Prayer Book, 314, 321, 323. Commons' Committee Report, 394. Commimicants comi)ared, 301. and population. 302. Church of Scotland, 302. Communion Office, Scottish, 326. Comrie, 267. Concordat of Leith, 169, 171. Confession of 1560, 151. Westminster, 194. Congress, Inverness, 311. Continental Chaplains, 287. Conventicle Act, 209. Covenant, National, 189. Solemn League and, 193. Covenanters vindicated, 222. Croall Lecture, 291. Cromwell, 199. Culdees, 26. Cunningham, Principal John, 190. Principal W., 399. Cuthbert, 15. Dalriada, 11. Dairy skirmish, 208. Dalziel, SirT., 207. Darnley, Lord, 165. Deacons, 181. Dedications of churches, 50. Dick Peddie's Bill, 389. Discipline, First Book of, 50. Second Book of, 179. Disestablishment, two kinds of, 391. arguments, 378-387. petitions against, 389. Drumclog battle, 211. Dunblane diocese, 100. Dunkeld diocese, 85. Edinburgh, see of, posthumous, 30. forty years vacant, 312. churches, 266. Elders, 340. Endowments squandered, 143. Scheme, 271. value of, -356. Episcopacy, three dates of, 308. abolished, 220, 309. statistics of, 320, 324, 332. Equality, religious, 379. of ministers, 339. Erskine, Ralph and Ebenezer, 240. Dr John, 236, 394. Ewing, Bishop, 25, 317, 327. Finlay's Mr, Bill, 390. Flint, Professor, 408. Forbes, Bishop, quoted, 3, 18, 20, 327. Forster, M.P., Mr, 423. Gadderar, Bishop, 316. Galloway diocese, 107. Geddes, Jenny, 188. Gillespie, George, 197. of Carnock, 242. Gillies, Lord, 395. Gladstone, W. E., 389, 397, 422, 428. Glasgow diocese, 73. churches, 263. Graham of Claverhouse, 207. 208. Greenock churches, 265. Greenshields case, 314. Hackston, 213. Hallam, 221. Hamilton, Sir W., 396. Hartington, Lord, 426. Henderson, Alex., 195. Hetherington, Dr, 256. Highland Host, 210. Hill Burton, 25, 222, 22.% Hospitals, 135. Hume of Polwarth, 216. Hymns, 293. Indemnity, Act of, 217. Indulgences, 212. Intercom muning, 209. Inverness Congress statistics, 372. Irving, Edward, 152, 250. Isles diocese, 113. James I. -v., 58. James VI., 177, 183, 18^). James VIL orlL, 217. Kalendar of Saints, 47. Kentigern, 9. Kirkaldy of Grange, 167. Kirk-session, 163, 341. Knox, 158. Knox's Liturgy, 47. Ladies' Association, 284, Laud's Liturgy, 188. Leadership of Church, 236, 248. Lee, Dr Robert, 292, 305. Principal, 222. INDEX. 443 Leightou, 206. Leslie case, 238. Liberality, comparative, 309, 310. statistics of Clmrcli of Scot- land, 371. Liberation Society, 231, xvii. Lismore diocese, 110. Literature of Church, 236, 293. Macaulay, 224, 401. M'Crie, Dt, 244, 249. M'Kail, Hugh. 208. M 'Lagan, M.P., Mr, 424. M'Leod, Dr N., 256, 305, 404. Magnus, 116. Manse and glebe, 356. Margaret, Queen, 55. Marriage statistics, 308, 369. "Marrow" controversy, 231. Mary of Guise. 164. Mary, Queen, 165. MedAV}-n, Lord, 396. Melville, Andrew, 172. Middleton, Earl of, 205. Mill, Walter, 150. Ministers, 300 outed, 207. Mission, Africa, 283. China, 284. Foreign, 281. Home, 277. Jewish, 287. Ladies' Association, 284. Missions in 1796, vote on, 239. Mitchell, James, 209. :\Ioderates, 233, 234, 238. Monasteries, Celtic, 31. Konian, 124. Moncreiff, Lord, 223, 403. Moray diocese, 93. Morton, Earl, 174. ]\Iungo, 9. Murray, Eegent, 167. 'Naphtali,'218. National Church unscriptural. 381. injurious, 382. Neilson, John, 208. Ninian, 3. Nunneries, 134. Overture of 1766 on Schism, 243. Olave, 116. Orders, 51. English, 321, 323, 331. Ordination by Presbyters, 336. Orkney diocese, 115. Paisley churches Paley, 419. 264. Palmer, Rev. W., 327. Parishes, new, 274. Parliamentary churches, 277. Patronage restored. 229. abolished, 269, 386. Peel, Sir R., 395. Penal laws, 311, 320. Perth Assembly, 170. Perth, Five Articles of, 185. Peter, Saint, dedications, 51. Pictland, 5. Pluralities, 249. Prayers, 293. Presbyterian majoritv, 224. parity, 301, 339. Presbytery, 178. 180, 342. Presentations. 233. Prizes in the Church, need of, 297. Property of Church, 348. Proscription of 2000, 216. Provostries, 121. Psalter, Metrical, 193. "Rabbling," 220. Reader, ISO. Rebellion of 1715, 315. of 1745, 318. Relief, Presbytery, 242. Reformation, 150. causes, 140, 431. Second, 190. Reformed Presbyterians, 245. Reigns, 1100-15t)0, 56. Renwick, James, 218. Rescissory Act, 205. Restoration monarchy, 204. Revenue of Church, 357, 360, 434. Revolution Settlement, 219, 225. Ritual, 329, 330, 333, 335. Robertson, Principal. 236. Robertson, Professor James, 262, 304. Rognvald, 116. Roman Catholic statistics, 334. Rose, Bishop, 309. 312. Ross diocese, 102. Rotation, evils of, 390. Rothes, Lord, 210. Royal Bounty, 229. Rullion Green, 208. Rutherford, Samuel, 196. Ruthven, Raid of, 175. Saints, Celtic, 47. Sandilands, Sir J., 151. Sanquhar Declaration, 213. " Scots Worthies," 218. ' Scotsman ' writer, 423. Scott, Sir Walter, 3P4. Seaburj', Bishop, 319. 444 INDEX. Secession of 1733, 232. Secession of 1843, 254-259. Selborne, Lord, 425. Settlements disi)uted, 235, 268. Sharpe, Archbishop, 210. Simson case, 231. Skene, Dr, 27. Skinner family, 324. Smaller Livings Scheme, 279. Society-men, 212. Southey, 420. S.P.C.K.,229. Spottiswood, Archbishop, 191. Stanley, Dean, 329, 401. St Andrews primacy, 28. diocese, 63. Statistics, 301-316, 332-334. Stipend augmentation, 279, 299, 357. Stirling-Maxwell, SirW., 401. Strathclyde, 8. Summary of Handbook, 430. Superintendents, 158. Sustentation Fund, 313, 374. Synod, 344. Taste in the Church, 292. Teruan, 5. Test Act of 1681, 214. Tithes or Teind, 348. valuation of, 351. Titles, ecclesiastical, 328. Thomson, Dr Andrew, 248. Treaty of Union, 393. Tulchans. 171. Tulloch, Principal, 306, 412, 435. Turner, Sir J., 207. Unions, five small, 244, United Presbyterian Church, 242-244, 363, 375. Universities and schools, 160. Ure, Lord Provost, 417. Usagers, 313. Veto Act, 252-254. Vohmtary controversy, 250. Voluntaryism, 243, 247. Warburton, 419. Whitby Council, 24. Wigtown martyrs, 217. William "the Old," Bishop, 116. William III., 219. Wodrow, Robert, 218. Wordsworth, Bishop C, 51, 188. Wordsworth, W., 422. THE END. PRINTED BY WILLIAM BLACKWOOD AND SONS. f- BW5360 .R21 1888 A handbook of the Church of Scotland, Princeton Theological Seminary-Speer Library 1 1012 00017 9004