LIBRARY OF PRINCETON 
 
 THEOLOGICAL SEMINARY 
 
 BR385 .W67 1881 
 
 Wordsworth, Charles, Bp. of 
 
 t. 
 
 Andrews, Dunkeld and Dunblan 
 
A DISCOUESE 
 
 SCOTTISH CHURCH HISTORY 
 
" Xon ita certandi cupiihis qiu\m propter amoreni 
 Quod te imitari aveo." 
 
 — LUCRET. 
 
 Gather up the fragments that remain, that nothing he lost. 
 
A DISCOUESE 
 
 ON 
 
 SCOTTISH CHUECH HISTOEY 
 
 FROM THE REFORMATION TO THE 
 PRESENT TIME 
 
 WITH PREFATORY REMARKS ON THE S. GILES S LECTURES, 
 AND APPENDIX OF NOTES AND REFERENCES 
 
 / 
 
 CHARLES MYORDSWOETH, D.C.L. 
 
 BISHOP OF S. ANDREWS 
 
 WILLIAM BLACKWOOD AND SONS 
 
 EDINBURGH AND LONDON 
 
 MDCCCLXXXI 
 
 All Rights reserved 
 
The Discourse which follows the Prefatory Bemarhs 
 on the S. Giles's Lectures, was delivered in S. Marys 
 Cathedrcd, Edinlurgh, on invitation of the Bishop, 
 Dean, and Cha'pter : the First Fart on Sunday eve^iing, 
 May 8 ; the Second Fart on the folloioing Sunday even- 
 ing, May 15, 1881. 
 
9- PBJITGETOIT 
 
 OGIG&: 
 
 PREFATORY REMARKS 
 
 ON 
 
 THE S. GILES'S LECTURES. 
 
 It is well known that during the last six months, twelve 
 Lectures upon Scottish Church History have been delivered 
 fortnightly — first in Edinburgh, and afterwards in Glasgow 
 — and subsequently published in succession, by twelve 
 eminent clergymen of the Established Church. The under- 
 taking, wise and judicious in itself, and for the most part 
 executed in a corresponding manner, could not fail to excite 
 very general interest. 
 
 Eeading the Lectures, one after another, with the atten- 
 tion due alike to the character of the authors, and the im- 
 portance of their subjects — 
 
 First, we see lucidly set before us what Scotland 
 gained by its conversion from heathenism to Christianity 
 (Lect. 1). 
 
 jSText, we follow the graphic sketches which represent 
 to us what our country further gained from the devoted 
 lives, and divinely assisted labours, of S. Ninian, S. Col- 
 umba, S. Kentigern, and of our saintly Queen Margaret 
 (Lect. 2). 
 
 Next, we mark the transition from the independent 
 Celtic to the medieval Eomanising Church, with the in- 
 
 A 
 
2 Prefatory Remarks 
 
 troduction and the upgrowth of the Parochial, Diocesan, 
 and Monastic Systems (Lect. 3). 
 
 And then, as we approach the period of the Eeforma- 
 tion, we appreciate and admire the contrast, vividly drawn, 
 between the noble and upward course of the pioneers of 
 the recovery of Gospel Light and Truth — especially Pat- 
 rick Hamilton, Alexander Alesius, and George AYishart, 
 and the perverse downward course of their opponents, the 
 champions of Darkness and Error — the ill-fated Cardinal 
 Beaton, the double-minded Earl of Arran, and the weak 
 and dissolute King James Y. (Lect. 4). 
 
 In these first four Lectures, it is scarcely necessary for 
 me to say there is little or nothing which we Episcopalians 
 should not have listened to with pleasure, or should have 
 hesitated to welcome, had they been heard from any of our 
 own pulpits ; and though, when we reach the Reformation 
 itself, it was not to be expected that this harmony of senti- 
 ment would continue to be maintained to the same extent, yet 
 we thankfully observe that the points on which we become 
 constrained to differ from the positions of the succeeding 
 Lecturers, are still very few in comparison with those upon 
 which we can cordially and unreservedly agree with them. 
 
 With this observation, we enter upon the fifth Lecture, 
 which it is necessary to notice in more detail. 
 
 No one can be more ready than the present writer (as, 
 indeed, I showed in a discourse preached and published 
 more than twenty years ago on occasion of the Tercen- 
 tenary in 1860) to pay to Knox the honour he deserved 
 for his " supreme loyalty to the AYord of God " (p. 151 ), 
 his unswerving " vindication of the paramount authority 
 of Holy Scripture" (p. 133). But when it is objected to 
 our " landed gentry," that they " stand aloof from the 
 Church of Knox" (p. 148), I must be permitted to reply 
 that it is Presbyterians themselves who, at the present 
 day, stand further aloof from the Church of Knox than 
 Episcopalians do. I must venture to point out that, where- 
 as Knox himself stood off further than was right, in some 
 
on the S. Giles's Lectures. 3 
 
 respects, from the Primitive Church — partly, perhaps, 
 through insufficient knowledge of its principles and usages, 
 at a time when they had both been miserably obscured 
 and corrupted for many centuries, but mainly, I believe, 
 because he was driven to do so from the necessities of his 
 position, as the foreign Protestants also were, through the 
 same cause ; whereas this was so, the Presbyterianism of 
 the present day has fallen off still further from the Church 
 of the early centuries, without any similar necessity, or suf- 
 ficient excuse for so doing. Is not the service of Knox's 
 Liturgy, " universally in use for about seventy years," 
 more in accordance with the service of the Prayer-Book 
 (which our Lecturer generously pronounces to be " the 
 grandest devotional service ever furnished to any Church," 
 p. 136) than the ordinary Presbyterian service as now 
 performed 1 It is true, we are told that Knox " disapproved 
 of what he termed ' the mingle-mangle ' of the Anglican 
 Liturgy." But though the English Prayer-Book, in its 
 original form, when it began with the Lord's Prayer and 
 ended with the third Collect, was somewhat liable to this 
 description, from the large proportion of it made up of 
 versicles and suffrages, and the short Litany, yet it ceased 
 to be so when the more substantial parts of prayer and 
 thanksgiving, which it now contains, were subsequently 
 introduced. Again : I am unwilling, for various reasons, 
 to lay stress upon the provisional appointment of " super- 
 intendents " who certainly do not now exist ;-^ but, I may 
 ask, is not Knox's Confession of Faith of 1560 — which was 
 practically accepted by us on both occasions when Epis- 
 copacy was restored — in more substantial harmony with the 
 doctrine of our XXXIX. Articles, in the revision of which 
 Knox himself assisted, than that of the "Westminster Confes- 
 sion, by which it has been superseded ? Again : where are 
 
 1 " That Knox had not that abhorrence at Episcopacy, which soon 
 after his days was unhappily introduced into Scotland, is very apparent." 
 — Dr Cook's Hist, of Keform., ii. 384. See also Burton's Hist., v. 79. 
 Knox's two sons were both episcopally ordained in England. 
 
4 Prefatory Remarks 
 
 now to be seen the cliurclies of our Presbyterian brethren 
 open upon week-days as well as upon the Lord's Day, not 
 only for preaching but for divine worship, as Knox practised 
 himself, and prescribed to others'? (See First Book of 
 Discipline, ch. xi.) Once more — and this is a question to 
 which I desire to draw special attention on the part of 
 those who claim to take advantage of the prestige of 
 Knox's name, as against ourselves — where are now to be 
 heard the appeals which Knox professed himself ready to 
 make to the Church of the early centuries, " not only to 
 the precepts and rules of the ISTew Testament, but to tlie 
 writings of the antient Fathers, to decide the contest be- 
 tween him and his adversaries ; " and again, " to the most 
 antient Councils, nighest to the Primitive Church, in which 
 the learned and godly Fathers did examine all matters by 
 God's Word " 1 These are Knox's own expressions (see 
 Works, vol, iv. p. 508 et seq., and p. 518 et seq.) And 
 where, I ask, are such appeals to be heard now, except upon 
 our side ? Such appeals, as made then, would indeed, if 
 accepted, have availed little against the claims of suprem- 
 acy and infallibility of the Church of Eome, But let 
 them be made now by our Presbyterian brethren, and not 
 only will they be (I can promise) most readily accepted, 
 but they will suffice to put an end at once and for ever to 
 the unhappy division which at present exists between 
 ourselves and them. 
 
 No ! It is not we who stand aloof from the Church of 
 Knox,^ except in so far as he himself — whether willingly 
 or not, whether intentionally or not — stood aloof from the 
 teaching and practice of the early undivided Church. And 
 upon this account there is one point at least in regard to 
 
 1 Our Lecturer himself elsewhere complains of the Presbyterianism of 
 the present day as a sad falling off from the Knoxian standard. "The 
 Church of the Reformation was furnished with a richness and variety of 
 instrumentality in startling contrast to the denuded and unsystematic 
 condition of the Church now" (p. 134.) And again, at p. 145, he will not 
 allow that Knox should l)ear "the blame of the ugliness which has so 
 long characterised our ecclesiastical 
 
on the S. Giles's Lectures. 5 
 
 which the Church which he himself had founded, speedily 
 — i.e., not more than eight years after his death — fell away 
 from him ; I mean no less a point than that of Ordination, 
 which S. Chrysostom speaks of as that ivhich is far the most 
 principal thing of all, and which mainly holds the Church 
 together — to iravTiov fidXio-Ta KvpLWTaTov, kol 6 ^xakLCTa 
 (Twex^L Tr]v EKKXr](TLav (Hom. xvi. in Ep. 1, ad Tim. § 1) — 
 but "as to the necessity of which," our Lecturer admits, 
 " I^ox did not entertain any very strong beliefs " (p. 139). 
 His error was partially corrected in the Second Book of 
 Discipline, by the restoration of the laying on of hands, 
 which had been abandoned as " not necessary " (First Book 
 of Discipline, ch. iii.) ; and since that time, or at all events 
 since 1638, there has been, we are told, a return to "the 
 validity of Ordination," and therewith to a true " apostolic 
 succession," only not through the line of bishops, but of 
 presbyters. How far such a theory is defensible (except 
 upon a plea of absolute necessity, such as the Church of 
 England admitted for a time in the case of foreign Pro- 
 testants), I will not now discuss ; only I must say it has 
 never been the theory of the Catholic Church. It is not to 
 be found in any canon of " the most antient Councils," ^ 
 or in any of " the writings of the antient Fathers " — not 
 even of S. Jerome (who writes, " Quid enim facit, exceptd 
 ordinatione, Ejnscopus, quod Presbyter non faciat .? Epist. 
 ad Evang. 1) — to which Knox appealed to decide the con- 
 test which he had raised. No previous Lecturer has given 
 so much as a hint of the existence of such a theory at any 
 preceding period since Christianity was introduced into 
 Scotland ; and doubtless if any evidence could have been 
 found to that effect, it would have been produced. The 
 only passage bearing in any degree upon the point, so far as 
 I have noticed, is that which I have quoted below, p. 102. 
 I^either, again, can I acquiesce in the representation of 
 
 1 The 13th CaBon of the Council of Ancyra, a.D. 314, has been some- 
 times quoted as an exception, but it is not a real one. — See Bishop of 
 Lincoln's Church History, p. 46, note. 
 
6 Prefatory BemarlxS 
 
 the same Lecturer, when he would lead us to conclude that, 
 whereas the Eeformation in this country was effected by 
 the convictions of the people, especially of the middle class, 
 in England the Eeformation was brought about, primarily 
 at least, by the will of King Henry VIIL That the final 
 breach with Rome was caused by the will of that imperious 
 sovereign is undoubtedly true ; but the great doctrinal and 
 practical issues of the English Eeformation, which did not 
 take effect till after Henry's death, were due, under young 
 King Edward, mainly to the influence of Archbishop Cran- 
 mer — as the Jewish Eeformation, under the young King 
 Josiah, was due to the influence of Hilkiah, the high 
 priest — to the influence, I say, and convictions of Cranmer, 
 who vacillated indeed through the extreme difficulties of 
 his position in Queen Mary's reign, and through the infir- 
 mities of our fallen nature, but eventually sealed his tes- 
 timony with his blood; and not only of Cranmer but of 
 Eidley, who never vacillated, and who also sealed with his 
 blood the same testimon}' — convictions in the case of both 
 founded simply upon the Word of God, as interpreted by 
 the Primitive Church : witness Cranmer's manuscript col- 
 lections, still preserved in the British Museum, which 
 " consist of a vast number of quotations on various theo- 
 logical subjects, taken not only from the works of the 
 Fathers and other antient authors, but also from the recent 
 controversial ^^Titings of the Lutherans and Zwinglians " 
 (Jenkyns's 'Cranmer's Eemains,' vol. i. p. 73 et seq.) 
 ^^lereas the convictions of Knox, and of those who imbibed 
 his spirit, were founded indeed upon the same Word, but as 
 interpreted only by themselves ; and hence arose those two 
 fatal mistakes which caused such lamentable confusion in 
 the following century : first, that nothing is to be admitted 
 into the worship of God which is not expressly found in 
 Scripture ; and secondly, that Scripture is all-sufficient for 
 its own interpretation, without the guidance of a living and 
 purely-teaching Church. 
 
 It is the practised hand of a Church historian which, in 
 
on the S. Giles's Lectures. 7 
 
 the next (sixth) Lecture, groups together with much skill, 
 and in a fair and manly spirit (not untinctured with an 
 occasional spice of irony, almost of banter) the events of a 
 sufficiently stern and ungenial character which call for 
 notice during the long and changeful period from 1572 to 
 1660 — that is, from the death of Knox to the Restoration 
 of the monarchy in the person of Charles II. And 
 throughout this survey the philosophic eye is no less 
 conspicuous than the skilful hand. It recognises the 
 Nemesis displayed in the fact that the clause of the Act 
 of June 1592 — "known as the Magna Charta of Pres- 
 byterianism in Scotland — which stripped the bishops of 
 the most essential attribute of their office " — collation to 
 benefices — "and gave it to the presbyteries" — was the 
 very clause "which in 1843 split the Church asunder, 
 from the Church's refusal to take on trial the presentee to 
 Auchterarder : thus the bishops who were dispossessed in 
 1592 were avenged in 1843 " (p. 169 et seq.) And again, 
 when Cromwell became supreme, and one of his colonels 
 in 1653 entering the Assembly, asked by what authority 
 they had met, and then told them to be gone — treating 
 them as his master had shortly before treated the Long 
 Parliament, — it is the recognition of a similar Nemesis, 
 which, half indignantly half pathetically, exclaims, "'And 
 it was for this " — the overbearing supremacy of Cromwell 
 — " the Church of Scotland had given up its own Confes- 
 sion, its own Prayer-Book, its own Traditions ! The glorious 
 vision of a great united Church on the Presbyterian model, 
 in Scotland, England, and Ireland, had vanished for ever ; 
 and sectaries of every kind, who scorned the Covenants 
 and preached universal toleration, carried everything before 
 them" (p. 187 et seq.) 
 
 We must not indeed expect to find, even in this candid 
 and liberal-minded Lecturer, all that we, with our sentiments, 
 could wish. We can go along with him heartily when he 
 exposes the blundering and unconstitutional attempts both 
 of King James (pp. 172-174) and of his son (pp. 178-182) to 
 
8 Prefatory Remarks 
 
 bring about an ecclesiastical unity between their two king- 
 doms upon an episcopal and liturgical basis ; which proved 
 in the end as great a failure as the similar attempt of the 
 Covenanters to unite the three kingdoms on the Presby- 
 terian model. And still more heartily can we join with 
 him when he expresses his regret that the friendly relations 
 of which, at one time, in Knox's day, there appeared so fair 
 a promise for their mutual benefit between the Churches of 
 this country and of England, should have been broken off 
 (pp. 188 e^ seq.) But here and there, we must confess, our 
 Lecturer falls short of our expectations in a way for which 
 we were not prepared. For example, he tells us (p. 164) 
 that, under the influence of Andrew Melville, the Assembly 
 of 1575 (three years after Knox's death) "declared that 
 the name ' bishop ' properly belongs to all who had charge'of 
 a flock ; and all scholars are now agreed that, according to 
 Apostolic usage, the Assembly were right." How strange 
 it is that a man of so much intellectual acuteness as our 
 Lecturer undoubtedly possesses, should have failed to see 
 the fallacy that lies in that statement ! I have no hesita- 
 tion in saying that " all scholars " who are gifted with the 
 least logical sagacity, are aware that the Assembly " was " 
 not " right " in that instance, but wrong. They were mis- 
 led by not discerning that the Greek word ETrto-KOTros has a 
 wider, and so far a different, meaning in the jN'ew Testament 
 from that which the Anglo-Saxon word "bishop," though . 
 derived from it, has ever had, nay, than the Greek word 
 itself, and its Latin derivative "Episcopus," have always 
 had from the second century downwards. "Apostolic 
 usage " of the word (when the Apostles themselves, and 
 Apostolic men, such as James at Jerusalem, Timothy 
 at Ephesus, and Titus in Crete, &c., were themselves 
 " bishops " in the sense of our Anglo-Saxon nomenclature) 
 was one thing, and post- Apostolic usage was another; when 
 the name Apostle being, for obvious reasons, dropt, the 
 word " Episcopus " in a restricted sense (just as the word 
 " Diaconus " became restricted too, about the same time) 
 
on 
 
 the S. Giles's Lectures. 
 
 was wanted to designate the first order of the threefold 
 ministry — which order the Apostles and Apostolic men 
 had previously occupied — and it soon ceased to be applied 
 to the second order (see Hooker, quoted below, p. 96). 
 " A little learning is a dangerous thing ; " and although I 
 do not doubt that Andrew Melville was a scholar of real 
 eminence, yet in this instance, in which, according to our 
 Lecturer, he " obtained his first victory through his accu- 
 rate knowledge of the Greek Testament," it is certain his 
 scholarship was, practically, at fault.-^ And something more 
 important than scholarship was at fault, when he followed 
 up that victory by inducing, as he did, the Assembly 
 in 1580 to declare "the office of diocesan bishop to be 
 unlawful, and without warrant in the Word of God ; " 
 whereby the whole Catholic Church, both East and West, 
 from the beginning, was condemned of gross ignorance 
 or vdlful disregard of Scripture by a Scottish General As- 
 sembly ! It is to be regretted that that Assembly do not 
 appear to have remembered the words of Knox (see above, 
 p. 4) how that, " in the most antient Councils the learned 
 and godly Fathers did examine all matters by God's Word." 
 Again : the aspirations which our previous harmony of 
 sentiment may have raised, are doomed to still more bitter 
 disappointment when our Lecturer delivers his judgment, 
 that " it might be possible to conform the worship of the 
 Church of Scotland to that of England ; but its Polity — 
 never" (p. 176). And from what foUows it appears that 
 the objection felt is not one of detail (in which we might 
 have concurred, as not considering the English system, as 
 at present worked, by any means perfect), but to Epis- 
 copacy in general, and of any kind; the judgment being 
 based not upon any plea of divine authority or prescrip- 
 tive right in favour of Presbyterianism — this is disavowed 
 — but upon these two grounds : " We can never now belie 
 
 1 Any reader who wishes to be further satisfied upon this points may 
 consult my Outlines of the Christian Minifitry, pp. 148-199, and espe- 
 cially Bentley's remarks, ibid., p, 151 et seq. 
 
10 Prefatory Remarks 
 
 our history by surrendering our Presbyterianism, or re- 
 nounce our reason by believing that rehgion depends upon 
 a trinity of orders" (p. 176). We need to rub our eyes 
 as we read the words. The history of the past ! The 
 renunciation of reason ! Surely our Lecturer ought to 
 have depicted the history of the past during its most im- 
 portant century, in other colours, if he was intending to 
 recommend it as a ground for the settlement of such a 
 question. The colours in which he has actually repre- 
 sented it are not attractive: "High-handedness" (p. 181) ; 
 " excommunications as terrible as the anathemas and inter- 
 dicts of Eome " (p. 189) ; the existing standards of the 
 Presbyterian Church "looking like the cast-off slough of 
 controversies long since dead" (p. 187); '* internal dissen- 
 sions — a legacy of bitterness " (p. 188) ; where also we find 
 a full-drawn sketch of what the country had come to when 
 it had cast off both Episcopacy and Monarchy in the middle 
 of the seventeenth century : " The religion of Scotland at 
 this unhappy period, sometimes so much vaunted, consisted 
 mainly in the rival parties hating, cursing, and excommuni- 
 cating one another. There were Engagers, Eemonstrants, 
 Resolutioners, and Protesters, all symbolising special feuds, 
 and doing their best to propagate them. . . . And all 
 this uncharitableness blossomed and bore its fruit in an 
 atmosphere heated with religion, or at least icliat was 
 thought religion at that timey And with regard to that 
 other plea which our Lecturer has alleged — viz., that " he 
 cannot renounce his reason," &c. — who has ever asked him 
 to " believe that religion depends upon a trinity of orders " 1 
 What he has been asked — asked again and again — to do, 
 is to accept the threefold ministry as the means which the 
 Word and Providence of God would seem to have con- 
 spired to point out and recommend, to enable us to give 
 effect to the prayer of Christ, and to fulfil the repeated and 
 urgent injunctions of Scripture, for the unity of the Church 
 — to accept this means, or else to suggest some other and 
 more probable method by which that end may be attained. 
 
on 
 
 the S. Giles's Lectures. 11 
 
 But we must not complain. The same persistency (arising, 
 for the most part out of national pride, and sacrificing to 
 that pride, though unconsciously, the interests of religious 
 truth) which induced Episcopalians of the last century to 
 adhere to the house of Stuart, induces Presbyterians — not 
 excepting such as our accomplished Lecturer — to adhere to 
 the existing system of their Church, even when they them- 
 selves are secretly all but convinced that it is indefensible ; 
 and to adhere to it perhaps all the more doggedly in pro- 
 jDortion to the intensity of their secret mistrust. 
 
 But we pass on to the next (seventh) Lecture, which also 
 has a sufficient guarantee, not only for the excellence of its 
 composition, but for the sobriety of its sentiments, and the 
 fairness and elevation of its spirit, in the name of the 
 Lecturer. What can be more just or more candid than the 
 remarks which we read at p. 194 ? " The men who sought 
 to force Episcopacy on Covenanting Scotland by physical 
 constraint and pressure, were the worst enemies Episcopacy 
 has ever had in Scotland. No Episcopalian need feel spe- 
 cially concerned to defend their memories ; and no fair- 
 minded Presbyterian luill hold Ejnscopacy responsible for 
 their measures.''' ^ What can be more true or worthy of a 
 Christian minister than the character, drawn at p. 221, of 
 that despicable monarch, Charles II. % What can be more 
 judicious or more equitable than the estimate formed at p. 
 203, and again at p. 214: et seq., of the conduct and character 
 of Archbishop Sharp ? Or, in contrast with him, what more 
 kindly and enthusiastically appreciative than the tribute 
 paid to the life and work and writings of Bishop Leighton 1 
 Nor can I remember a single instance in this Lecture, though 
 occupied with the difficult and critical period from 1660 to 
 1690, in which the writer has not carried me along with 
 him, with the exception of one passage, in which I have 
 not concurred, only, perhaps, because I do not feel sure 
 that I understand it. The passage I allude to refers to 
 
 1 Yet this is what Dr Story has done in the next lecture. See helow, 
 p. 15. 
 
1 2 Prefatory Remarks 
 
 the crisis of the Eevolution, and is as follows : " The action 
 then taken by the Church of England was what, more than 
 anything else, insured the fall of Episcopacy and the rise of 
 Presbytery a second time in Scotland. Even in Scotland, 
 hatred of Eomanism was a much stronger passion than 
 love of Presbytery — immeasurably stronger than admiration 
 of the Covenants" (p. 223.) It can scarcely, I think, be 
 intended to intimate that the Scotch bishops and clergy 
 (however they might feel bound to James 11. as their law- 
 ful sovereign) had shown less of hostility, or more of in- 
 clination, towards the Church of Eome than their English 
 brethren; but if so — and this is the only meaning that 
 suggests itself to me — such an intimation can be easily dis- 
 proved. — See, e.g., Skinner's Eccles. Hist., vol. ii. p. 500 et 
 seq. It is true they became JSTonjurors, through an error of 
 judgment (the chief motive of which deserves our respect, 
 no less than do the patience and resignation with which the 
 consequences of it were borne) ; but they shared the error, 
 be it remembered, with the greater part of the ever-mem- 
 orable " seven bishops " of England, who, headed by San- 
 croft and Ken, were content to suffer bonds and imprison- 
 ment rather than countenance their faithless sovereign in 
 the unconstitutional exercise of the dispensing power. Per- 
 haps some further light may be thrown upon this passage 
 in a future edition of these Lectures. 
 
 It is not till we come to the eighth number of the course 
 that we meet with anything that gives a serious jar to our 
 Christian sensibilities ; but now we are suddenly made to 
 feel that we have to encounter a tone and spirit out of 
 harmony with tlio^e of the preceding Lecturers. The very 
 first sentence is sufficient to announce to us this unwel- 
 come discrepancy. It runs thus : — 
 
 " If Episcopal benediction and subserviency could have 
 saved King James VII., he would have been saved from 
 the consequences of his own fanaticism and tyranny. Two 
 days before the Dutch deliverer landed at Torbay, the 
 Scotch bishops were engaged at Edinburgh in concocting 
 
on the S. Giles s Lectures. 13 
 
 a letter to the king, whom they poetically addressed as 'the 
 darling of heaven,' assuring him of their unquenchable 
 loyalty, 'praying God to give him the hearts of his sub- 
 jects and the necks of his enemies.' . . . The prayers 
 of the right reverend fathers in God did not obtain for his 
 Majesty the two impossible gifts they besought " ^ (p. 225 
 et seq.) How easy would it be to retort in a similar style ! 
 For example, if Presbyterian intercession, combined with 
 flattery and duplicity and hypocrisy, could have saved King 
 James VII., he would have been saved from the consequences 
 of his own fanaticism and tyranny. Little more than a 
 year (July 1687) before "the Dutch deliverer landed at 
 Torbay " (November 1688), two addresses to the king were 
 drawn up in Edinburgh, and subscribed — one by the Pres- 
 byterian ministers, in their own names and in the names of 
 the rest of the brethren of their persuasion, at their desire;" 
 the other " in the names and by the order of the citizens and 
 inhabitants of the Presbyterian persuasion in the city of 
 Edinburgh and Canongate." The addresses were in acknow- 
 ledgment of the king's so called Third Toleration. By the 
 former he was assured that, " as they blessed the great God 
 that He had put this in his royal heart, so they did withal 
 find themselves bound in duty to offer their most humble 
 and hearty thanks to his sacred Majesty," and they con- 
 clude by praying him graciously to accept this their humble 
 address, as proceeding from the plainness and sincerity of 
 loyal and thankful hearts, much engaged by this royal 
 favour to continue their fervent prayers to the King of 
 kings for divine illumination and conduct, with all other 
 blessings, spiritual and temporal^ ever to attend his royal 
 person and Government ^ The language of the lay address 
 
 ^ I have no desire to curtail the passage, except for the sake of brevity ; 
 and I hope the reader will turn it up for himself. He will rightly think it 
 very had ; but perhaps, if candid, he will wish to remember that addresses 
 to royal and noble personages in those days {e.g., dedications by authors) 
 were commonly written in a style Avhich we should not tolerate now. 
 The whole address is to be found in extenso in Wodrow, iv. 468. Wod- 
 row tells us (Dr Story does not) that two of the bishops (Argyle and 
 Caithness) did not sign the letter to the king. 
 
14 Prefatory Eemarks 
 
 is to the same effect, but rather more fervent : " Could we 
 open our hearts, your Majesty would undoubtedly see what 
 deep sense and true zeal for your service so surprising and 
 signal a favour hath imprinted on our spirits, for which we 
 reckon ourselves higlily obliged, throwing ourselves at your 
 Majesty's feet, to return your most excellent Majesty our 
 most humble, dutiful, and hearty thanks." I^or do they 
 fail to add " that this late refreshing and unexpected favour 
 will much more engage us in great sincerity still to offer 
 our desires to the King of heaven ... to hless your Royal 
 Majesty^ s person and Goveyiiment, and after a happy and 
 comfortahle reign on earth, to croivn you icitli an incorrup- 
 tible crown of glory in heaven.''^ — Wodrow, ihid., p. 428. 
 
 It would be easy, I say, ta retort thus ; and, moreover, 
 to add, that while the flattery and subserviency in the two 
 cases were nearly equal, in the latter case — that of the 
 Presbyterians — they were certainly less sincere; and 
 whereas a zeal, " a burning zeal for liberty — for liberty of 
 conscience and of life " (p. 226) is assumed by Dr Story to be 
 altogether wanting in the former parties, and in the latter to 
 be the great ruling motive of their conduct, it is quite certain 
 that these latter, the Presbyterians, in thanking the king 
 so warmly, and praying for him so heartily, in consequence 
 of the toleration he had granted them, must have been 
 fully aware that the gift which he gave could only be 
 bestowed by the exercise of despotic power, in dispensing 
 with the laws, in violation of his most solemn vow ; and, 
 moreover, that it was designed (as even Wodrow points 
 out, p. 427) not for their benefit^ chiefly or in reality, but 
 with a view to the restoration of Popery — the great foe to 
 liberty, temporal and spiritual ; and that in thanking him 
 as they did, they were virtually acknowledging his right to 
 do these things, and were thanking him for doing them/ 
 Yes. It would be very easy to retaliate thus ; for the 
 facts are undeniably true, and what is more, must, I should 
 think, have been well known to our Lecturer, though he 
 does not mention them : but such retaliation would be 
 
oil the S. Glleii''s Lectures. 15 
 
 utterly unworthy of the occasion, and the sacred character 
 of those who are engaged in these discussions. 
 
 Again : a Httle further on in the same Lecture (p. 230 et 
 seq.), we are reminded of " the words of the most dispassion- 
 ate and sagacious of English historians — Henry Hallam — 
 who, reviewing the Scotch Episcopacy of the seventeenth 
 century, in calm and philosophical survey, says : ' There 
 was as clear a case of forfeiture in the Scots Episcopal 
 Church as in the royal family of Stuart. It was very pos- 
 sible that Episcopacy might be of Apostolical institution ; 
 but for this institution houses had been burnt, and fields 
 laid waste, and the Gospel had been preached in wilder- 
 nesses, and its ministers had been shot in their prayers, and 
 husbands had been murdered before their wives, &c., &c. ; 
 it was a religion of the boot 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. Eor 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. ' " 
 
 ^ow I must beg the reader's attention for a moment to 
 this well-known passage, which, steeped as it is in sophistry, 
 of which the merest schoolboy might be ashamed, is now 
 recommended to our notice as a specimen of "calm and 
 philosophical " criticism ! Have we yet to learn that ahusus 
 rei non tollit usum ? ^ And is the abuse of the thing here 
 spoken of (even if it were so — which for the most part it loas 
 not, — but the action of the civil power, as the candid and 
 more generous Lecturer who preceded Dr Story, freely ad- 
 mitted — see above, p. 11) to be held sufficient to condemn 
 its use ? And why is " the forfeiture " to extend, in the 
 one case, to the "institution of Episcopacy," and in the 
 other case to the " Stuart family " only, and not also to the 
 institution of Monarchy? It would have been quite as 
 fair,- and far more reasonable, if Mr Hallam had put his 
 
 1 How did Judas abuse his Apostleship ! And yet it was necessary 
 that he should have a successor. — See Acts i. 25. 
 
16 Prefatory Bemarks 
 
 sophism thus : " It is much more certain that the Supremo 
 Being abhors cruelty, &c., than that he approves of monar- 
 chical government ; " and if he had gone on to argue in 
 favour of a continuation of the Cromwellian Protectorship 
 — some fruits of which may be seen below, p. 55 et seq. 
 
 But more than this. Are we to allow the axiom which 
 approves itself so readily to the minds of Mr Hallam and 
 Dr Story to pass unchallenged ? We know that God was 
 equally peremptory in ordering the extermination of the 
 Canaanites (which, many will tell us, was more " cruel " 
 than the persecution which the Covenanters underwent), 
 and in vindicating, through the punishment of death by 
 stoning, the observance of the Lord's Day. IS'ow, whatever 
 Mr Hallam or Dr Story may think or say to the contrary, 
 no less a divine than Eichard Hooker has told us " not to 
 fear to be herein hold and peremptonj, that if anything in 
 the Church's government, surely the first institution of 
 bishops was from heaven, was even of Godj the Holy 
 Ghost was the Author of it" (Eccl. Pol., vii. 5, 60). So 
 then we have the institution of Episcopacy and the insti- 
 tution of the Sabbath placed by this great divine pretty 
 much upon the same footing. And without drawing the 
 parallel too close — which the gentler and more spiritual 
 character of Christianity forbids — we may assume that 
 the vindication of His own ordinance in the former case 
 as in the latter, is not a matter of indifference to God. 
 Nor is this to be wondered at ; for if it be — as the Primi- 
 tive Church certainly believed — one great object of the 
 institution of Episcopacy to form a bond of visible unity, 
 then consciously and wilfully to frustrate this design of 
 God may be no less, but even more, offensive to Him than 
 the commission of cruelty and persecution. This is a point 
 upon which our modern notions have become lax; but 
 it was not so of old. S. Augustine could ^vlite : " The 
 sacrilege of schism surpasses all other wickedness " (Contr, 
 Parm., i. § 7). S. Chrysostom could write: "l^othing so 
 much excites the wrath of God as a division in the Church " 
 
on the S. Giles s Lectures. 17 
 
 (In Ep. ad Epli. Horn., xi. 34). And we have to remem- 
 ber that while the Canaanites had only the light of reason 
 to guide them, the Covenanters had also the light of the 
 Gospel ; and, moreover, that the position which the latter 
 had taken up, and obstinately adhered to, was one of irre- 
 concilable antagonism to the authority, not only of the 
 ecclesiastical, but of the civil powers. 
 
 We shall presently be told by the author of the next of 
 these Lectures that " one of their main intentions must be 
 to soften rather than to harden ecclesiastical prejudices, and 
 to make the controversies and asperities of the past a warn- 
 ing for our better guidance rather than a stimulus to our 
 unspent feuds." How far that good and amiable intention 
 is likely to be fulfilled by the language of Dr Story, which 
 I proceed to quote, the reader will judge ; it follows in the 
 same page as that which contains the passage of Mr Hallam, 
 just referred to : — 
 
 " The incarceration of all the bishops in Scotland would 
 have evoked no such loyal sentiment," — as that of the well- 
 known Cornish song in honour of Sir J. Trelawney, one 
 of the seven bishops, — " in any region between Whithorn 
 and Kirkwall. [N'ot a hundred of their countrymen could 
 have been found to strike a blow for them." It does not 
 occur to Dr Story that, as Christian bishops, they might have 
 declined to have a blow struck for them. " They fell, and 
 no one held out a hand to lift them up. They were hustled 
 out of Church and State, and no man bade them stay, or 
 said God bless them, as they and tJiei?' hated order and tar- 
 nished honours passed away. The mind and conscience 
 of the country felt relieved when they were gone. Men 
 breathed more freely. . . . The overthrow of Prelacy 
 lifted the weight of a nightmare - like oppression from 
 the national breast." 
 
 T^ow I say nothing at present of the charity of all this, 
 — I am concerned only with its truth ; and to convict it 
 of historical misrepresentation we shall require no other 
 witness than Dr Story himself. This will also be seen 
 
 B 
 
18 Prefatory Remarks 
 
 presently. Meanwhile, let me ask, is it wonderful that the 
 bishops and their friends should have disappeared before 
 the storm, when we consider the impunity that was given 
 to Cameronian lawlessness and fanaticism during those two 
 or tliree unsettled years from 1688 to 1690*? Moreover, 
 does Dr Story remember that even Bishop Leighton, of 
 whom Professor Flint only a fortnight before had testified 
 in that same S. Giles's Church, that "a purer, humbler, 
 holier spirit than his never tabernacled in Scottish clay " 
 (p. 204), was allowed to withdraw into voluntary exile in 
 England, and there to spend the last ten years of his life 
 (1674-84) — born and bred Scotchman as he was — w^ithout 
 any expressio7i of regret, so far as we know, from any of 
 those whom, as a bishop for fourteen years, he had been 
 so anxious to make good Christians like himself, with 
 labours and prayers night and day? This was only a 
 short time before the period Dr Story is describing ; and 
 was this also " a relief to the mind and conscience of the 
 country " ? Was this also " the lifting up the weight of 
 a nightmare -like oppression from the national breast " ? 
 Alas ! to many it probably was. 
 
 But we pass on two pages further, and there read as 
 follows. Our Lecturer is speaking of the treatment re- 
 ceived, at the time of the Revolution, by many of the 
 Episcopal clergy at the hands of the Covenanters : " This 
 was that ' rabbling of the curates ' over which their re- 
 presentatives and apologists may, to this day, be heard to 
 bleat and whimper (!). Never were enormous wTongs so 
 leniently retaliated. Never in the day when power had 
 passed from the oppressors to the oppressed, was the 
 oppression so lightly revenged " (p. 234). 
 
 Here, again, I am obliged to question not only the 
 charity but the truth of Dr Story's representation. As to 
 its charity, I am constrained to ask. Is this the language of 
 a minister of the Gospel ? Is this the sympathy of a dis- 
 ciple of Jesus Christ, in speaking of brother ministers of 
 the Gospel, not less than 200 (see p. 224) turned out of 
 
071 the S. Giles's Lectures. 19 
 
 their homes with wives and children, and often without 
 the means of shelter and of livelihood 1 Is this the teach- 
 ing which is to assist our fallen nature to overcome its 
 propensity to envy and all uncharitableness 1 I must ask 
 these questions, though at the risk of being told that " I 
 bleat and whimper." And what is the alleged justifica- 
 tion of such callousness 1 It would seem as if Dr Story, 
 in speaking of " retaliation " and " revenge," had forgotten 
 our Lord's Sermon on the Mount, and had gone back, like 
 the Covenanters, and adopted the spirit of the Old Testa- 
 ment rather than of the JN'ew. But are his words to be 
 justified even so 1 Can any one pretend, with the least 
 regard to historical accuracy, that the case was as Dr Story 
 has put it, when he speaks of " power having passed from 
 the oppressors to the oppressed 1 l^o ! The " rabbled 
 curates " themselves never were " the oppressors ; " and the 
 power taken from them did not pass to " the oppressed," 
 as Dr Story himself admits and complains further on (see 
 p. 238 and p. 242), if by "the oppressed" is to be un- 
 derstood the adherents of the Covenant who had suffered 
 persecution. The character of those to whom, at the 
 Revolution, the power really went, is thus described by 
 Dr Story : " The politicians themselves, we may remark 
 in passing, were, as a rule, singularly corrupt and untrust- 
 worthy. The very bench of justice was defiled with 
 bribery, favouritism, and servility. The religious conten- 
 tions of the Church, or some other equally noxious cause, 
 had been fatal to a high tone of public or private morality " 
 (p. 240). Is it then to be wondered at that the bishops 
 thought it prudent quietly to withdraw rather than sub- 
 mit their cause to the uncontrolled ascendancy of such 
 instruments 1 
 
 Notwithstanding what has now been said, it may be 
 doubted whether the contribution of this eighth Lecturer 
 to the S. Giles's series will be much more acceptable to 
 his colleagues, or to his fellow-Churchmen in general, than 
 to ourselves. First, as to his colleagues, Professor Flint 
 
20 Prefatory Remarks 
 
 had told his hearers m the preceding Lecture that " no 
 fair-minded Presbyterian will hold Episcopacy responsible 
 for the measures of the last two Stuart kings, and of 
 Sharp and his coadjutors" (p. 194). And yet Dr Story, 
 coming after him, took upon himself to tell the same 
 auditory (borrowing for the purpose the words of Mr 
 Hallam) that " Episcopacy was a religion of the boot and 
 the thumb-screw " ! ]S^ext, as to his fellow-Churchmen at 
 large : with all his bitterness against us, or at least against 
 our cause, he is also singularly frank in the admissions 
 which he makes concerning certain fundamental transac- 
 tions, the principles of which he does not scruple to repu- 
 diate, though he is apparently well content to retain their 
 fruits. He reminds us that in effecting the Revolution 
 Settlement, " no steps were taken to call a General Assem- 
 bly " (p. 238). And why ? " Because a General Assembly, 
 such as the clergy in the north clamoured for, woidd have 
 been too wliolly Episcopal to be safely summoned " ! (See 
 also p. 243 and p. 244.) "At Inverness the people defied, 
 for no less than ten years, the attempts of the Presbytery to 
 settle a minister among them." Again : " The presbyteries 
 in the north, where Episcopacy was strong, were mere 
 skeletons. The whole Synod of Aberdeen, containing 
 eight presbyteries, had to concentrate itself into one ; and 
 even after the lapse of seven years could only muster six- 
 teen clerical members " ! So enamoured were the poor 
 deluded people in those parts of " the weight of nightmare- 
 like oppression " which, in the person of Episcopacy, had 
 sat " upon the national breast " ! I said above, it may be 
 remembered, that I should have occasion to call Dr Story 
 himself as an all-sufficient witness to convict of untruth 
 the statements which he has made respecting the strong 
 and utter aversion of the nation — of the country in gen- 
 eral — to Episcopacy. The reader will recollect, inter alia, 
 the words : " The bishops were hustled out of Church and 
 State, and no man bade them stay, or said God bless them, 
 as their hated order and tarnished honours passed away." 
 
0)1 
 
 the S. Giles's Lectures. 21 
 
 Let these words be compared with the passages which I 
 have just now quoted from other parts of Dr Story's 
 Lecture. Again : at p. 239, it is admitted that the Act 
 settling Presbyterian government, June 1690, "erred, as 
 the legislation of the Parliament of the Restoration had 
 erred, in an assertion and exercise of powers which, even 
 though tempered by William's impartial tolerance, were 
 too harsh and absolute.^' Again: at p. 240, "The ground 
 was now cleared for the meeting of a General Assembly. 
 The clearance had been effected in the most Erastian way, 
 hy the authority of the State alone. ... It is one of 
 the ugliest features of the epoch, and worst signs of the 
 generally low standard of the national religion, that it was 
 obviously thought unsafe to trust the settlement of Church 
 affairs to Churchmen." 
 
 Yerily we have fallen upon evil times; and the times 
 that had gone before do not fare much better in Dr 
 Story's hands. All that we hear of John Knox is a 
 sneer at his '' devout theocratic imaginations" (p. 242). 
 All that we hear of Andrew Melville is a gird at "his 
 haughty Hildebrandism." Even the leaders of the Cove- 
 nant are condemned of " Judaic intensity " [ibid.) Still, 
 however, the dregs of the bitter cup are reserved for 
 Episcopacy. Though different now in many respects from 
 Avhat it was, and " having no longer any sympathy with, 
 and, except in few cases, any hnoioledge of (!), its own 
 historical ancestry, it is essentially an alien on Scottish 
 soil ; and in any of the great movements of thought, 
 whether theological or political, exercises but little influ- 
 ence" (p. 249). Here, in this last remark, I must confess 
 that Dr Story had done us a service, though without 
 perhaps intending it, and not altogether in the kindliest 
 way. It is true, as a body we have not yet learnt to 
 exercise the influence to which we are entitled. There 
 are various reasons to account for this, into which I cannot 
 now enter. But if our censor's reproof should induce us 
 to reflect more than some of us perhaps are wont to do. 
 
22 Prefatory Remarks 
 
 that in order to become a real power in this country for 
 the nation's good — in order to disprove for ever the 
 reproach so freely cast upon our Church of being an alien, 
 an exotic — something more is needed than increased atten- 
 tion to forms and ceremonies, however good and necessary 
 in their way, or to Nonjuring traditions, profitable for 
 nothing but to engender strife, — if, I say, our censor's 
 reproof should succeed in doing this, we may thankfully 
 regard him as a real benefactor. And further, if he could 
 persuade us that what, whether Episcopalians or Presby- 
 terians, we all require in our present circumstances as 
 Christians is, not only — what we trust w^e already have 
 — honesty of purpose, devotedness of heart and life, zeal 
 for Gospel truth, but patience and candour of investiga- 
 tion, enlarged sympathies, hatred of the bitterness and 
 unfairness of party spirit, more disposition to think better 
 of others and less well of ourselves; if Dr Story would 
 help us to the possession of these, we will readily forgive 
 him all that he has at any time spoken and written 
 less kindly of us than, in our opinion, he ought to have 
 done. 
 
 But to return. It would appear from Dr Story's repre- 
 sentation, that "the midnight interview of Carstares with 
 King William " in 1694 — this, and nothing else — "decided 
 that, for good or for evil, Scotland in future was to be em- 
 phatically Presbyterian " (p. 249 et seq.) To say the least — 
 considering who the two men were — who William was and 
 who Carstares was — as supreme judges of catholic and 
 everlasting truth, this would seem to be a hard sentence to 
 pronounce upon any country. However, let it be said to 
 their honour, with the Covenant they would have nothing 
 to do. Dr Story's words are few, but very pregnant : " The 
 Covenant was dropped by the Assembly 1690, as it had 
 been dropped by Parliament" (p. 242). 
 
 It might have been expected that a man of Dr Story's 
 principles, bearing in mind the candid remark of the sixth 
 Lecturer (p. 186), would have had something to say in dis- 
 
on the S. Giles's Lectures. 23 
 
 approval of the stringent character of the formulas of sub- 
 scription introduced first by Act of Parliament in 1694, 
 and afterwards rendered still more stringent and exclusive 
 by Act of Assembly in 1711. But no ! There is no tell- 
 ing what mischief the old serpent Episcopacy might not be 
 able to effect if it were to be treated with the least for- 
 bearance — if the smallest crevice were to be left through 
 which it might creep in again ! A probationer for the 
 ministry, or an elder designate — to say nothing of presentees 
 for ordination — might, after diligent inquiry, be disposed 
 to entertain a secret inclination or predilection for some 
 one portion of the Episcopal system, in preference to the 
 Presbyterian, and might wish sooner or later to unburden 
 his mind to that effect. But no such misgiving must be 
 allowed ; it must be rigorously stamped out. It is true, 
 we have seen of late years advocates for relaxation of tests 
 in the case of elders — and Dr Story, I believe, is one of 
 them ; but not, so far as I can remember, in any direction 
 which would give the least encouragement to Episcopalians. 
 It is of no avail to us that we have contributed largely, in 
 a spirit of charitable disinterestedness, to the schemes for 
 founding and endowing new Presbyterian churches and 
 chapels, where the increase of population has rendered them 
 necessary. It is of no avail that we have offered again and 
 again to prove our claims to equitable consideration, upon 
 the strongest possible grounds, scriptural, historical, polit- 
 ical, philanthropic. We have been trampled on now nearly 
 for 200 years, and if certain individuals can have their 
 way, however we may " bleat and whimper," we shall be 
 trampled on still. No Episcopalian to the end of time 
 need dream of touching tithe or teind, however they may 
 be still caZZecZ "Episcopal." No Episcopalian need think 
 himself admissible to a theological professorship, even 
 though founded by his own forefathers ; or that he can be 
 permitted to exercise any political influence upon religious 
 matters except for the benefit of the Presbyterian Establish- 
 ment. And all this — because it has so seemed good not 
 
24 Prefatory Remarks 
 
 so much to tlie people of Scotland as to King William and 
 "William Carstares ! 
 
 In passing to the next Lecture, we are at once conscious 
 of a change not unlike to that which we experience when 
 "we escape from exposure to a keen east wind and begin to 
 enjoy the genial breezes of the south ; or when we leave 
 the heated atmosphere of a stormy public meeting in a 
 city hall, to refresh ourselves with the purer and healthier 
 influences of a quiet evening's walk in the open fields. 
 
 The topics prominently discussed by the accomplished 
 Principal of S. Mary's College are not such as to possess 
 any special interest for ourselves ; but we thankfully re- 
 cognise the charitable forbearance which abstains altogether 
 from insulting over a fallen adversary ; and which, if it 
 notices us at all, it does so, not in order to upbraid us, as 
 another might have done, with our suspicious infatuation 
 in adhering to the house of Stuart, notwithstanding their 
 open and avowed apostasy to the Church of Eome, but 
 only to condemn the Presbyterian policy of that day in 
 opposing the Toleration Act of 1712, passed in our favour 
 by the Government of Queen Anne. " It is," he remarks, 
 " melancholy to think that even the Church of Carstares 
 did what it could to oppose such a law, and that it can be 
 said with truth by the modern historian that the Scottish 
 Parliament would never have ventured to pass it " (p. 260). 
 Yes ; and I must add that it is no less melancholy for us 
 to think that the infatuation of our forefathers was carried 
 so far, that within three years after that toleration was 
 granted, they did all they could to throw away the benefit 
 of it by the encouragement which they gave, directly and 
 indirectly, to the rebellious rising of '15. 
 
 Without entering into the merits of the " Moderation " 
 controversy, which does not concern us, we may fully sym- 
 pathise in the satisfaction with which our Lecturer contem- 
 plates the galaxy of intellectual gifts displayed in the last 
 century by ministers of the Established Church, and the 
 various works which, in almost every department of litera- 
 
on the S. Giles's Lectures. 
 
 20 
 
 ture, they so successfully achieved. N"or would we will- 
 ingly have it said that we ourselves, however numerically 
 reduced to the merest skeleton of the body we had formerly 
 been, had no part or lot in that matter. It is true, among 
 our clergy of the last century we cannot boast of an histo- 
 rian to compare with Robertson, or with Ferguson, or Avith 
 Henry ; but it may be doubted whether any author has 
 done more essential service to the truth and accuracy of 
 Scottish history than Bishop Keith, whose work, first pub- 
 lished in 1735, on 'The Affairs of Church and State in 
 Scotland from the beginning of the Reformation to 1668,' 
 was, according to P. F. Tytler, the historian, "the great 
 mine from which Robertson drew his stores ; and it formed 
 the chief basis of Hume for the Scottish portion of his 
 History" (Hist, of Scot., vol. vi. Pref., p. x). We can 
 boast of no poet of repute sufficient to be matched with 
 the author of " Douglas ; " but the name of John Skinner 
 of Longside, is one which, we feel assured, the Scottish 
 muse would not Avillingly let die. Born and bred a Pres- 
 byterian in humble life, he early chose what he considered 
 the better part ; and having cast in his lot with our Church 
 at the time of its greatest depression, some years after he 
 had taken orders, viz., in 1753, he suffered imprisonment 
 in the common jail at Aberdeen during six months for dis- 
 obedience to the law which forbade our clergy to hold 
 divine service when more than four persons were present 
 in addition to their own family. Besides his Church 
 History in two vols., and some theological treatises, first 
 given to the world in his Posthumous Works, and be- 
 sides other poetical compositions of more or less merit, it 
 was he who wrote the ballad of " Tullochgorum," which 
 Burns himself, in a letter to the author (1787), pronounced 
 to be " the best Scotch song ever Scotland saw," and spoke 
 of it as his "delight." And what, perhaps is still more 
 remarkable, considering the circumstances of real poverty 
 with which he had to struggle during the greater part of 
 his life, his numerous copies of Latin verses, especially his 
 
26 Prefatory Remarks 
 
 translation of Homer's " Batracho-myo-niachia," (notwith- 
 standing some few offences against prosody which disfigure 
 them here and there) deserve to be classed among the most 
 elegant specimens of that kind of composition which have 
 appeared in Scotland since the days of Buchanan and 
 Andrew ]\Ielville. Again, in the department of general 
 literature, it is no small credit to us, that when Mr C. 
 Macfarquhar, the original editor of the third edition of the 
 Encyclopaedia Britannica, died {circ. 1792), we supplied a 
 successor to that important post, in George Gleig, after- 
 wards Bishop of Brechin and Primus, who carried on the 
 w^ork to its completion, and contributed some of the ablest 
 articles which appeared in its pages, especially on the sub- 
 jects of Language, Logic, and Metaphysics. Once more : 
 we may have had no one in our Episcopal ministry to bear 
 the jDalm from Dr Hugh Blair, but Archibald Alison did 
 not at least follow far behind him in both the departments 
 in which he acquii'ed so much celebrity — viz., Homiletics 
 and Belles Lettres ; while in regard to more strictly clerical 
 qualifications, to the greater, though less popular, gifts and 
 attainments of combined theological study and a saintly 
 life, I know of no two Scottish names, during the time we 
 speak of, which deserve to be more remembered than those 
 of Bishop Rattray, who died 1743, and Bishop Jolly, who, 
 born in 1756, lived far on into the present century. 
 
 But to proceed to the more general issues of the survey 
 which our ninth Lecturer takes of the period assigned to 
 him, i.e., the eighteenth century. It cannot be said that 
 they are such as to justify the self-satisfied strain assumed 
 by his predecessor in regard to the promise of the Revolu- 
 tion Settlement. On the contrary, the remarks with which 
 he sums up, can scarcely fail to remind those who are fa- 
 miliar with his admirable sketches of ' The Leaders of the 
 Reformation,' published more than twenty years ago, of the 
 conclusions which he then drew concerning the results of 
 the working of Presbyterianism as yet attained to, though, 
 since the Revolution, placed in circumstances certainly 
 
on the S. Giles's Lectures. 27 
 
 most favourable to its success. We remember how he com- 
 plained "that the Scottish Reformation, though uncom- 
 promising in its faith and free in its instincts, had no 
 sacred inheritance of traditionary story binding it by 
 beautiful links to the great catholic past;^ and further, 
 as has been too long sadly apparent, had no sympathetic 
 expansiveness for moulding into religious unity classes 
 widely separated in material rank, and in intellectual and 
 artistic culture" (p. 334). And again : ''The Scottish Re- 
 formation, hardened, as it soon became, into a Calvin- 
 istic creed and a Presbyterian ritual, was not destined to 
 penetrate the old historical families of the kingdom, and 
 consequently it has failed to mould the nation — people, 
 barons, and nobles — into a religious unity" (p. 406). We 
 can also remember how, twelve years later, he did not 
 scruple to admit that " there are few wise Presbyterians 
 who do not see weaknesses in their own system from the 
 disuse of Episcopacy "^ (Contemp. Rev. 1872, p. 236). 
 AYe remember these passages, and we recognise the echoes 
 of a similar tone in the present Lecture — as, for instance, 
 when we read : " If we turn from the administrative 
 and theological aspect of the Church to its internal 
 character — its worship and discipline — it camiot be said 
 that the spectacle is a pleasing one. . . . The Scottish 
 people had unhappily lost the sense, from the Reformation 
 downwards, not only of ecclesiastical beauty, but of eccle- 
 siastical fitness. . . . "The Sckiptures" — the sole 
 authority, be it remembered, which the Reformation had 
 recognised — " ceased to be read as an integral part of 
 DIVINE service" (p. 287). (See also Lecture XI, p. 350, 
 and comp. Dr Lee's ' Reform of the Church of Scotland,' 
 who likewise complains that the Lord's Prayer also was 
 objected to, and "universally discarded," p. 13.) Such 
 
 1 See below, Appendix, Obligation of Continuity, p. 89. 
 
 2 Dr Archibald Scott, though he writes in a highly optimist strain re- 
 specting the Established Church, seems almost to admit the same : 
 " Presbyterial supervision of ministers is not indeed what it should be." 
 — Lect. XI., p. 345. And so does even Dr MacGregor, Lect. XII., p. 363. 
 
28 Prefatory Remarks 
 
 passages speak for themselves ; at the same time, it is only 
 just to add that they are not unaccompanied with others, 
 which fairly mention all that can be said in arrest of 
 a judgment altogether unfavourable to the writer's own 
 cause. 
 
 But there were also elements of dissatisfaction of a 
 different kind which could not fail to be present to Dr 
 Tulloch's thoughts, as it fell within the scope of his Lec- 
 ture to note the first beginnings, and to trace the spread 
 of the process, of disintegration in the body of the Estab- 
 lished Church, through the outbreak of Dissent. He does 
 not indeed feel himself called upon to point out (as a 
 previous Lecturer has partly done, see above, p. 7) the 
 Nemesis that was at work in that disintegration ; but I 
 can scarcely doubt it was present to his o^vn mind. It 
 did not indeed require a philosophic insight like his to 
 perceive that the Dissent which he laments was due to 
 the operation of causes which had their natural origin in 
 the Ee volution Settlement, made as it was to rest upon 
 " the inclinations of the people," and placing as it did the 
 claims of the spirituality in subjection to the civil power. 
 The first arch-dissenters, such as the Erskines, the leaders 
 of " the Secession," were the champions of " the inclinations 
 of the people" in the matter of patronage (p. 270), only 
 not from the " Moderate," but from their own — the Cov- 
 enanting — point of view. The second arch-dissenters, such 
 as Gillespie and others of " the Eelief," were the champions 
 of the lower against the higher authorities of the Church — 
 of the Presbyteries against the General Assembly (p. 280) 
 — in humble imitation of the grand revolts of the second 
 order of the ministry against the first, which, as " an un- 
 supportable grievance and trouble," had been discarded : 
 while the arch-dissenters of the great Disruption, which 
 followed a century later, represented only too faithfully 
 both those principles at once. They maintained the rights 
 of the inclinations of the people against the civil courts ; 
 and they renounced subordination to the superior juris- 
 
on the S. Giles's Lectures. 29 
 
 diction of the General Assembly, as involving an intoler- 
 able invasion of their rightful liberty. Yes ! The will 
 of man had been substituted for the will of God in regard 
 to the establishment of the Church itself, and it would be 
 strange indeed if consequences had not followed sufficient 
 to show the fatal mistake of that substitution. It puzzles 
 the wise men of this world to understand how the sepa- 
 rated Presbyterian bodies, while they differ so little, should 
 disagree so much. But it is in the little producing great 
 results that the providence of God and the operation of 
 His hands are most plainly seen. 
 
 Let the reader compare the first sentence of the Preface 
 to the Ordination Services of the Church of England with 
 the fundamental article of the Scotch Revolution Settle- 
 ment, and it will be manifest to him at once how deep 
 and broad is the chasm which separates the principles 
 upon which the Church Establishments of the two coun- 
 tries have been made to rest. 
 
 Of all the many interesting and highly important sub- 
 jects touched upon by the next (tenth) Lecturer, there is not, 
 I think, so much as one in regard to which the Established 
 Church comes in any way into collision, or even into con- 
 tact, with our own. The names of the good men who are 
 marshalled before our eyes as distinguished in the various 
 departments of Christian work for their zeal and labour — 
 such as Principal Baird, Eobert Haldane, Andrew Thomson, 
 Dr Duff, and, above all, Thomas Chahners — are of course 
 not unknown to us. But cast aside, as we had been, like 
 noxious or useless weeds, out of the current of the national 
 life, they cannot be expected to excite in us the full sym- 
 pathy we could have wished to feel ; and while the conse- 
 quent loss has doubtless been greater upon our side, to 
 some extent at least it must have been experienced upon 
 the other also. 
 
 Among the various names which Dr Charteris brings 
 forward for special commendation, is that of Principal 
 Hill. I should be sorry to detract from the eulogy which 
 
30 Prefatory Remarks 
 
 is, I can well believe, deservedly passed upon the general 
 merits of his well-known Theological Institutes, as "a 
 noble monument of fairness, clearness, and learning." But 
 I must decline to accept this testimony to its fairness, at 
 least in one important instance, which I felt bound to 
 notice on a previous occasion — I mean the passage (p. 181) 
 in which he claims the authority not only of Hooker, but 
 of "the learned and profound Bishop Stillingfieet," in 
 support of a modified form of the doctrine of indifference 
 on the subject of the constitution of the Christian minis- 
 try. What was Hooker's real opinion may be seen above, 
 p. 16, and again below, p. 96. What is to be said of 
 the opinion of Stillingfieet, I have pointed out in ' Outlines 
 of Cliristian Ministry,' pp. 38 and 279 ; and more fully in 
 ' Some Eemarks on Dr Lightfoot's Essay,' p. 76 et seq. 
 
 We can have no temptation to follow Dr Charteris 
 through the details of the conflict which led to and at- 
 tended the Disruption of 1843. From his point of view 
 (and the same is evidently shared by the next Lecturer, 
 Dr Scott) it would appear that all the principal persons 
 and parties of every kind, — ^judicial, political, ecclesiastical, 
 — engaged in that conflict, were more or less at fault (see p. 
 31 4 e^ seq., and p. 322). According to Dr Scott, ^^ Most jjeople 
 now look back upon the contendings which led to it with 
 surprise and regret " (p. 321). According to Dr Charteris — 
 AVTien the struggle came, " the time for wisdom was past 
 and gone on all sides " (p. 314); so that we seem to discern 
 a higher Power at work throughout the strife, confounding 
 the wisdom of the wise in order to bring about some pur- 
 pose of its own, which, though gradually unfolding, has 
 not yet been manifestly revealed. — Comp. below, p. 85. 
 
 For the reason already given in speaking of the tenth 
 Lecture, we have also but little to say of that which fol- 
 lows it. Of course to Presbyterians they will both be 
 full of interest. Dr Scott exhibits, with much breadth 
 and comprehensiveness, the energetic working of the Estab- 
 lished Church from the Disruption to the present time; 
 
071 the S. Giles s Lectures. 31 
 
 and it cannot he doubted that the results which he speci- 
 fies afford much ground for encouragement in comparison 
 with those which have been achieved at any former period. 
 We heartily sympathise with the tribute paid to the noble 
 character and work of Dr Robertson, the indefatigable and 
 single-minded champion of the Endowment Scheme (p. 339) ; 
 and also to the vast and varied labours and ability of Dr 
 Norman Macleod (j). 331). But shall we be thought hypo- 
 critical if we are tempted to take notice of the singularly 
 naif and apparently unconscious manner in which our Lec- 
 turer, in complaining of the treatment which Ms own fel- 
 low-Churchmen received from their Free Church brethren 
 at the time of the Disruption, compares it with that which 
 had been inflicted — it is needless to say by whom — upon 
 our forefathers when they were disestablished in 1690 '? 
 "In the north, the scenes which had occurred in 1690, 
 and in the first tiventy years of the eighteenth century, when 
 the Presbyterian polity was being put in force, were almost 
 literally re-enacted after 1843, when the Church sought 
 simply to perform its duties" (p. 325). Almost literally 
 re-enacted ! The simplicity of this attempt to excite sym- 
 pathy, together with the absence of any thought or recog- 
 nition of the Nemesis which so plainly appears in the mere 
 statement of the facts, would almost provoke a smile if the 
 subject itself were of a less painful nature. IN'or is this 
 the only instance in which a sign of our Lecturer's concen- 
 trated " looking upon his own things " alone, is allowed to 
 peep forth. He is sore — not without cause — at the un- 
 brotherly language of members of the Disruption against 
 the Church from which they seceded. But when he has 
 himself to speak of the attempts which our forefathers 
 might have felt it their duty to make to recover one small 
 portion of the benefits — viz., capability of election to uni- 
 versity professorships — from which, without compensation 
 of any kind, they had been thrust out at the Eevolution, 
 he can think of no more compassionate or more gentle 
 phrase than "Episcopalian conspiracies" ! (p. 341). 
 
32 Prefatory Remarks 
 
 Meanwhile, notwithstanding the attractive representation 
 which Dr Scott has set before us of the praiseworthy and 
 successful efforts now made by the Established Church to 
 discharge its duties and responsibilities to the full, the con- 
 cluding words of the preceding Lecturer (than whom there 
 is no one probably better acquainted with the actual 
 condition of religious life and work in Scotland, and who 
 is prepared to look with greater favour than we can do 
 upon the advantages supposed to be derived from secession 
 and " competition ") are still ringing in our ears : " While 
 Scottish Churches are more than doubled in number, those 
 who are outside of all Churches are not fewer, but more 
 numerous than before " ! (p. 320). 
 
 "We now come to the last, and, I venture to say, the 
 ablest of these Lectures. As was to be expected, this 
 Lecturer also, like his predecessor, is largely occupied upon 
 topics with which we have little or no very direct concern. 
 There are, however, some conspicuous exceptions, and of 
 these I proceed to speak as concisely as I can. 
 
 L It is gratifying to find that our starting-point is one 
 upon which we can cordially agree. The faith which S. 
 Ninian, the first father of Scottish Christianity, introduced 
 into this country, at " a time when the bishops of Eonie, 
 though powerful, had not as yet attained to supreme juris- 
 diction," was, we read (p. 353), "the faith of the great 
 Councils of Nice and Constantinople ; the faith of Jerome, 
 and Ambrose, and Augustine." It was so. And doubt- 
 less Dr MacGregor will remember that by the former of 
 those two great Councils — which consisted of 318 bishops 
 assembled from all parts of the world, east and west, 
 north and south — tliree canons were enacted, — viz., the 
 third, sixteenth, and eighteenth, which recognise the three 
 orders of the ministry — bishops, priests, and deacons — as 
 then existing universally throughout Christendom. Of the 
 abundant testimony of Ambrose and Augustine to the same 
 effect, I need not speak, and to Jerome I have already re- 
 ferred (see above, p. 5). I remind Dr MacGregor of these 
 
on the S. Giles's Lectures. 33 
 
 things now, because he himself will presently tell lis (p. 
 361) that "the reason why not the Church of Scotland 
 merely, but all the Churches of the Eeformation, had 
 naturally the tendency to assume the Presbyterian form — 
 and did so, wherever they were not thwarted, as in England, 
 by external circumstances — was simply this, that while 
 breaking with the immediate, the Kef ormers " — meaning, 
 I suppose, more particularly those of the Melville and Hen- 
 derson periods — " went back to the remoter and purer past, 
 and drew theii' system from the fountain-head of Holy Scrip- 
 ture" Passing over for the present the former part of this 
 sentence, I would venture to ask Dr JMacGregor very seri- 
 ously — Does he really believe that the primitive Christians, 
 who had the advantage of oral a^^ostolic teaching anterior 
 to Scripture, and supplementary to Scripture, did not under- 
 stand Holy Scripture, or that, though they were prepared 
 daily to die for it, they wilfully disregarded it 1 Or does 
 he intend to contradict John Knox, who, as we have seen 
 above (p. 4), did not scruple to assert that "in the most 
 antient Councils, nighest to the Primitive Church, the learned 
 and godly Fathers did examine all matters by God's AVord " ? 
 And how they examined and determined the matter of the 
 threefold ministry, I have just pointed out. Or does Dr 
 MacGregor forget how, and in what spirit, the members of 
 the Westminster Assembly went back " to the fountain- 
 head of Holy Scripture," iwofessedhj indeed " to draw their 
 system " from thence, but really, so far as Church govern- 
 ment was concerned, to adopt a foregone conclusion ; they 
 having previously bound themselves by a solemn oath to 
 exterminate bishops, and so blinded their own eyes that they 
 could not discern the truth? (See my Outlines, pp. 42-44, 
 77-90). Let me beseech Dr MacGregor, with all due re- 
 spect, to consider seriously these fundamental questions. He 
 exercises, deservedly, great influence ; and surely it is high 
 time that ministers of the truth of the Gospel, placed, as he 
 is, above their fellows, should not only cease to throw dust in 
 the eyes of the great mass of Presbyterians in this country, 
 
 C 
 
34 Prefatory BemarJcs 
 
 but should assist them to look at the broad facts before us 
 in a clearer light. Better to tell them, with Principal Caird 
 and other eminent men of the more Liberal school, that 
 the whole matter is indifferent; and though this Avill be 
 to belie the past history, upon the glories of which so 
 much stress is laid, yet surely this is less indefensible, less 
 nn-Christiau, than to do our first ancestors in the faith so 
 great a wrong as to suppose that we are better judges of 
 the Word of God, are wiser and holier than they. It 
 remains to add one word in reference to the former part 
 of the passage on which I have been commenting. What 
 is meant by the statement, that " in England the Eeformers 
 were thwarted by external circumstances " from assuming 
 the Presbyterian form of Church government, I am at a 
 loss to understand (see above, p. 6) ; but the further 
 assertion, in the same sentence, that " all the Churches of 
 the Eeformation had naturally the tendency to assume that 
 form, and did so wherever they were not thwarted," is, in 
 my opinion, the very contrary to the fact ; inasmuch as, 
 I believe, if they had not been thwarted by the tyranny 
 of the Eomish Church, they would have continued Epis- 
 copalian. INIy reasons for this belief, together with the 
 strongly expressed opinions of Luther, Melancthon, and 
 even Calvin, to that effect, may be seen in my Outlines, 
 pp. 139 et seq., 217-220. 
 
 2. At p. 354 we read, that as "with the Bible in their 
 hands S. Columba fought and won the battle with pagan- 
 ism, and Knox the battle with Popery," so " ^Melville won 
 the first battle of Presbytery with Episcopacy." I have 
 before (see p. 8) exposed the unscholarlike inaccuracy of 
 this latter representation, and I need not dwell ujDon it 
 again. 
 
 3. Next we come to the broad statement respecting the 
 Celtic Church for 400 years, that " it was neither Eoman 
 Catholic, nor Episcopalian, nor Presbyterian. Its rulers 
 were abbots, to whom the bishops were often subject " (p. 
 335). Yes; subject, just as the late Bishop Philpotts of 
 
071 the S. Giles's Lectures. 35 
 
 Exeter, being also Canon of Durham, was subject, when 
 in residence there, to the Dean of Durham ; and just as the 
 late Bishop Monk of Gloucester, being also Canon of West- 
 minster, was subject, when in residence there, to the Dean 
 of Westminster. But may I be excused if I venture to 
 observe that writing such as that which I have just quoted 
 is sadly bewildering ; and, what is worse, sadly misleading 
 to plain readers. The simple truth is, that the orders 
 (Scriptural and Apostolic) of the Christian ministry are one 
 thing, and the order (non-Scriptural and non- Apostolic) of 
 the monastic system is another ; and though they may run 
 parallel, they can never blend, so as to lose their respective 
 attributes. On this subject, also, see above, p. 5. If 
 Dr MacGregor could produce a single instance in which 
 either a bishop had not power to confer ordination, or an 
 abbot had, his remark would have been of some avail. 
 
 4. Again : speaking of the period of 130 years (1560 to 
 1690), during which the ups and downs of Episcopacy and 
 Presbytery gave the ascendancy to each alternately not less 
 than three several times, our Lecturer remarks : " There 
 can be no doubt that all through, the feelings and con- 
 victions of the mass of the people, except in the north, 
 were on the side of Presbytery. . . . ' The rational in- 
 ference' which Macaulay draws from the facts of the case 'is 
 this — that at the Revolution more than nineteen-twentieths 
 of those Scotchmen whose consciences were interested in 
 the matter were Presbyterians, and that not one Scotcliman 
 in twenty was decidedly and on conviction an Episco- 
 palian ' " (p. 359). I think Dr MacGregor, in quoting this 
 statement, which occurs in Macaulay's History, ch. xiii., 
 vol. iv. p. 272, must have felt that it is an ex ijarte or 
 rather a rhetorical one. At all events, it proceeds upon 
 the argument that " there are always multitudes who, 
 though not destitute of religion, attend little to theological 
 disputes, and have no scruples about conforming to the mode 
 of worship which happens to be established. ; " a mode of 
 argument which, if applied at the present day, will go to 
 
36 Frefatory Bemarks 
 
 prove tliat every Episcopalian, every Free Clinrchman, 
 every United Presbyterian, must be such from honest con- 
 viction ; whereas multitudes of those who are reckoned as 
 adherents of the Established Church are such, either from 
 a certain vis inertke, or from the sordid consideration that 
 thereby they escape the necessity of providing for the sup- 
 port of their minister. This method of reasoning is not 
 one which will help Dr MacGregor's case when he comes 
 to calculate the membership of his own Church (as he does 
 at p. 367), and finds it, at most, only " close upon the half 
 of the entire population." 
 
 5. Proceeding to the next page, we meet with another 
 cjuotation from Lord jNIacaulay. It is as follows : " There 
 can be no doubt that a religious union (between Scotland 
 and England, in 1689) would have been one of the greatest 
 calamities that could have befallen either kingdom. The 
 Union accomplished in 1707 has indeed been a great blessing 
 to both England and Scotland. But it has been a blessing, 
 because, in constituting one State, it left two Churches." 
 This is a passage with which I have been long familiar in 
 these discussions. It is quoted in my Outlines, &c., 1872, 
 and again in my article, " On the Law of Christian Unity," 
 in the ' Nineteenth Century,' ]\Lay 1878. The former i3ub- 
 lication has these remarks upon it : "I grant there is a 
 sense in which that sentiment is true. Assuming that the 
 religious profession of a majority of the people was fairly 
 represented in 1690 by the disestablishment of Episcopacy, 
 and establishment of Presbyterianism in its room — an as- 
 sumption, however, which a strict investigation of the facts 
 will scarcely justify ; but supposing this, which is the popular 
 belief, it certainly would have been most undesirable that 
 any attempt should have been made to force upon Scotland 
 the re-acceptance of Episcopacy as a condition of the union 
 between the two countries. P>ut that the circumstances 
 were such as to require the establishment of two Churches, 
 unlike each other, in the same State — this, so far from hav- 
 ing been proved a great blessing, must be acknowledged to 
 
on the S. Giles's Lectures. 37 
 
 have been the very reverse by all who have at heart the in- 
 terests of true religion, and who also desire the continuance 
 of the union between Church and State. For what — after 
 little more than a century and a half — has been the result 
 of this ecclesiastical hiformity within the same kingdom *? 
 It started with the anomaly that Scotch Presbyterians were 
 thenceforth to be admitted to legislate for the Episcopal 
 Church of England, and English Episcopalians to legislate 
 for the Presbyterian Church of Scotland." [And lioio the 
 latter did legislate for that Church, within a very few years, 
 Dr MacGregor tells us, in these emphatic words : " The 
 fruitful and far-reaching influence of a great national 
 wrong, was never more strikingly illustrated than in the 
 long train of miserable and not yet exhausted consequences 
 lohich followed the ill-omened Act of Queen Anne, whereby, 
 in 1712, against the unanimous will of the Church, patron- 
 age was restored," p. 364.] "Hence Churchmen and Dis- 
 senters — both being capable of either description, according 
 to the point of view and of locality, from which they are 
 regarded — would be equally at a loss to maintain their true 
 character; and the barrier was broken down, which had 
 hitherto fenced ecclesiastical legislation in both countries 
 from illegitimate intrusion. It is easy to see that by such 
 a policy something more than the thin edge of the wedge 
 was inserted, whereby all the subsequent breaches into the 
 Constitution, upon its ecclesiastical side, have followed 
 logically." — Outlines, &c., p. 268 et seq. 
 
 I do not know whether Dr MacGregor accepts the 
 opinion given by Dr R. Lee, that " the two Churches estab- 
 lished in Great Britain, as now existing, are rather antagon- 
 ists than allies" (Ref. of Church of Scot. p. 4); but if 
 he does, I think he must admit — in spite of Lord Mac- 
 aulay, who, it is to be feared, had no strong interest in the 
 welfare of any Church — that such a state of things, while 
 at home it cannot fail to give very great advantage both 
 to the Church of Rome and to advocates of the Voluntary 
 principle, it must also have a very injurious effect upon the 
 
38 Prefatory Remarhs 
 
 propagation of the Gospel by the British nation throughout 
 the workL 
 
 6. Our Lecturer observes at p. 378 that the agitation 
 stirred and sustained by the Liberation Society is " more of 
 English than of Scottish origin.^' If by this he means to 
 impute to England the blame of being the birthplace of 
 that agitation, I am inclined to think he is mistaken. I 
 can remember when the Society in question, then bearing 
 the name of the " Anti-State Church Association," had its 
 headquarters in Edinburgh ; and it was from thence that 
 it spread, and eventually located itself in London under its 
 present designation, probably in order to strengthen the 
 hands of those who were then seeking to bring about the 
 Disestablishment of the Irish Church. I have good reason 
 to remember this, because twenty-nine years ago — viz., in 
 1852 — I had occasion to allude to the proceedings of that 
 Association, in a pamphlet which I addressed to the present 
 Prime Minister, and therein ventured to warn him against 
 its principles, to which he had appeared to me to be veer- 
 ing round; so much so, that I had, most reluctantly, been 
 obliged to decline to support him when he first became a 
 candidate for the University of Oxford, five years before, 
 1847, because even then I felt persuaded that, however able 
 and accomplished, he would not really be a safe representa- 
 tive of opinions such as I held — viz.. Conservative, especi- 
 ally in matters affecting the alliance of Church and State ; 
 and never afterwards was I able to vote for him on the same 
 account; — a resolution which his subsequent career has, 
 from my point of view, more than justified. No ! Scot- 
 land, I believe, is fully entitled to the credit, such as it is, 
 of giving birth to the movement, which Dr IMacGregor has 
 denounced with such fervid eloquence ; and now that it 
 has borne fruit in Ireland, with Scotch concurrence if not 
 encouragement, it is not unnatural that they who advocate 
 its principles should expect to find a congenial soil for their 
 propagation in Scottish ground. 
 
 Such are the particular passages of this last Lectui'e to 
 
071 the S. Giles's Lectures. 39 
 
 wliicli I referred as naturally demanding some notice from 
 us ; and what little of further remark I have to make uj^on 
 it will be merely general. I sincerely rejoice that Dr 
 MacGregor, " speaking with the experience of a ministry of 
 twenty-five years," is able to give such a gratifying report 
 both of the material progress and of the spiritual condition 
 of the Established Church. Ko one could have pleaded 
 its cause more zealously, more powerfully. At the same 
 time, I am sorry that I cannot congratulate him upon the 
 breadth or largeness of the view which he has taken in so 
 doing. Of the early centuries of the Church he appears to 
 entertain no remembrance. Whenever he has occasion to 
 refer to our sister country, he speaks of it with disparage- 
 ment. The disastrous effect, to which the late Dr Xorman 
 Macleod on his return from India bore testimony, upon the 
 evangelisation of the heathen caused by our unhappy divi- 
 sion, especially between our two Established Churches, does 
 not come within his range of thought. It is little to say 
 that, for anything that appears to the contrary, he regards 
 with perfect self-complacency the fact that the larger por- 
 tion of the Proprietory of this country, by whose ancestors 
 the endowments of the National Church were originally 
 bestowed, are separated from its communion as it now 
 exists. At the same time, he draws a pathetic picture of 
 the perilous times that are come upon us through the in- 
 crease of scepticism and infidelity, " through the aggressive 
 efi'orts of Eomanism on the one hand, and Rationalism on 
 the other." It would have been well if such complaints 
 had been preceded by some indication of a consciousness 
 that matters, such as those to which I have alluded, were 
 honestly entitled to some regard. Nothing, as I have said, 
 could be more energetic than our Lecturer's denunciation of 
 Disestablishment, and of its advocates. He remarks, at p. 
 379, "It has been asserted that the connection between 
 Church and State is uuscriptural^ and sinful, and wjurioiis 
 to religion and morality. It must be a poor cause which 
 could use such weapons." But did it not occur to him 
 
40 Prefatory Remarks on the S. Giles's Lectures. 
 
 that the very same things, totidem verbis, have been said 
 against Episcopacy, and the " poor cause " which had re- 
 course to such weapons was Presbyterianism ? 
 
 Dr MacGregor admits, that in the event of Disestablish- 
 ment, " to some extent, perhaps to a large extent, Episco- 
 pacy will gain" (p. 382). There is little doubt of it. Are 
 we, then, become Voluntaries with a view to our own 
 interests 1 I see no evidence that such is the case ; and 
 our venerable Primus has, not long since, spoken decidedly 
 in dejDrecation of such a course. Eut what has been the 
 result ? I am sorry to have to say that while no indica- 
 tion of a recognition of the fact has come to my know- 
 ledge from the mouth of Dr ]\[acGregor, or from any other 
 quarter, 1 have observed, with pain, that even in the dis- 
 cussions of the General Assembly, the treatment we have 
 received has sometimes been not only imbrotherly and 
 unsympathetic, but contemptuous. 
 
 In concluding these remarks, I may be allowed to express 
 a hope that the effect of the S. Giles's Lectures will be, 
 upon the Avhole, good and salutary. And if I have ap- 
 peared, more especially in one instance, to resent a harsh- 
 ness of language towards our Church, which, I think, is to 
 be regretted, as much as it was uncalled for, I am fully 
 conscious that the general tone and spirit of the Lecturers 
 have been, for the most part, not unkindly or inconsider- 
 ate. If I have given vent to the conviction that there are 
 some who, not content with the depression to which our 
 Church has been subjected for nearly 200 years, would 
 rejoice to see that depression continued still without hope of 
 reprieve — some, in a word, Avhose ignoble courage prompts 
 them " Tov TrecroVra XaKxtVat ttXcov," and whose exclusive 
 patriotism would hope to invigorate the religious life of the 
 nation by so doing ! — the observation, be it remembered, 
 was strictly limited to individuals. The great mass of the 
 most respectable portion of the Presbyterian body are, I 
 am persuaded, quite otherwise-minded. 
 
A DISCOUESE 
 
 ON 
 
 SCOTTISH CHUECH HISTORY 
 
 P A K T I. 
 
 KEFOKMATION— EESTOEATION 
 
PAET I. 
 EEFORMATION— RESTORATION. 
 
 Isaiah liv. 2. — " Enlarge the place of thy tent, and let them stretch 
 forth the curtains of thine habitations : spare not, lengthen thy 
 cords, and strengthen thy stakes." 
 
 REFOEMATION, Eestoration, Eevolution, Dis- 
 ruption. — Such are the four key-notes (so to 
 speak) which mark the four great epochs of our 
 Scottish Church History downwards from the middle 
 of the sixteenth century. And whether or no we 
 shall have occasion to add to them a fifth — viz., 
 Disestablishment — will, in all probability, be seen 
 ere long. If the Eeformation had done its work 
 wisely and effectually, there would have been no 
 need for Eebellion first, and Eestoration afterwards ; 
 because there would have been no provocation for 
 men to rebel, no exile out of which the sovereign 
 would need to be restored. If the Eestoration had 
 done its work wisely and effectually, there would 
 have been no occasion for the Eevolution after- 
 wards, to punish its backslidings, to amend its 
 
44 Scottish Church History. 
 
 faults, and to provide against their recurrence for 
 the time to come. If the Eevolution had done 
 fully and effectually what it undertook to do — viz., 
 to secure for the people the accomplishment of their 
 wishes in matters of religion ; and had provided also 
 what certainly was not undertaken, but nevertheless 
 was fondly hoped by some — viz., complete spiritual in- 
 dependence of the civil power — the fatal movement 
 which ended in Disruption would have been unknown. 
 
 The interval of time which has now elapsed since 
 the date of the last of these great epochs has placed 
 even that, and still more those that preceded it, at a 
 sufficient distance to enable us to judge (it may be 
 hoped) dispassionately and without prejudice, of the 
 results of the whole in their true proportions, and 
 consequently to see in some good measure what it is 
 that we of this generation and our successors have 
 to do, if we would honestly endeavour to hold fast 
 the benefits which our forefathers have bequeathed 
 to us ; and would also seek, wisely and hopefully, 
 to acquire those, which hitherto in our collective 
 capacity as members of Christ's Church in Scot- 
 land, we have failed to gain. 
 
 To begin then with the first epoch. Let no one 
 of us, my brethren, entertain doubt for a moment 
 upon this point — viz., that the Eeformation of the 
 sixteenth century, as the necessity for it was great 
 and urgent, so was it a work inspired by noble aims ; 
 and that men of truly noble hearts and minds, though 
 
Reformation — Restoration. 45 
 
 raised for the most part from among the people, were 
 its chief promoters. Let no one of us hesitate to 
 adopt the words of Archbishop Spottiswood, when he 
 bears testimony to our great reformer, as " certainly 
 a man endued with rare gifts, and a chief instrument 
 that God used for the work of those times." (}) * But ^ 
 it was not long before coarser elements obtained an 
 undue ascendancy in the movement ; and no one com- 
 plained more bitterly than Knox himself (^) of the 
 corrupt motives which influenced many of his fol- 
 lowers, especially of the higher class, and urged them 
 on to acts of spoliation and sacrilege, under the shel- 
 ter of a holy cause. {^) The main defect, however, 
 lay deeper, and, in the imperfect knowledge of those 
 days, failed for a time to attract attention. But 
 when the heat and excitement of the first collision 
 with the enemies of Eeformation had passed away, 
 and the upholders of the corrupt medieval system 
 had been utterly overthrown, it was only natural 
 that men of thoughtful and well -instructed minds 
 should look with something like dismay at the 
 chasm which had been made — should begin to feel 
 uneasy at the strange position in which they found 
 themselves, so unlike to that which the English 
 Eeformers had taken up, — a position in which they 
 stood, broken loose, as it were, from all the traditions 
 
 * This and following numerals, inserted in the text between brack- 
 ets, refer to the "notes and references," which the reader will find in 
 the Appendix at the end of this Discourse. 
 
46 Scottish Church Hi6tory. 
 
 of fifteen centuries, and, if they were to be content 
 to swim with the stream, without any certain guid- 
 ance to direct their course. I say, without any cer- 
 tain guidance. They looked indeed for guidance to 
 the great Prize wliich they had won — the open Bible 
 — as good King Josiah looked to the copy of the 
 law which had been discovered in the Temple — and 
 they did well (see Pref.-to Confession 1560, and 
 ch. xviii.) But the Bible was not, and was never 
 intended to be, an all-sufficient guide under such cir- 
 cumstances. This can be proved abundantly, were 
 there time to do it. (*) They felt that something 
 was wanted to bridge over the chasm — as it had 
 been bridged over more or less successfully in Eng- 
 land — in order to connect them with the Church of 
 preceding centuries, and through it with the Church 
 of our Lord and His Apostles. This is the key to 
 movements which, in a sound and laudable sense, 
 may be called reactionary : such as that of the 
 Leith Convention in 1572 ; and again, such as that 
 of the Perth Articles in 1618. We need not, there- 
 fore, have recourse to any extreme views of divine 
 right and consequent necessity of Episcopal Church 
 government to account for this ; nor to any exagger- 
 ated notions of English influence ; and still less to a 
 motive — of which we hear too often at the present 
 day — a mere superficial, foppish desire to ape the 
 practices of the upper social class. Without these 
 there were motives enoudi — and more than enough 
 
Reformation — Bestoraiion. 47 
 
 —to account for the spreading uneasiness of which I 
 speak. The ohligation of coiiiinuity, (^) in the exist- 
 ence of a body which was to undergo no disseverance 
 till the end of time ; the ohligation of unity, {^) which 
 lies upon the surface in every page of the Epistles 
 of the New Testament ; the ohligation of gratitude, (' ) 
 which could not fail to urge what was due to the 
 memory of the first preachers of the Gospel upon 
 Scottish soil, many of whom were most unquestion- 
 ably of Episcopal rank ; — all these were enough to 
 haunt the consciences of the more considerate, who 
 w^ould not suffer themselves to be led away blindfold 
 by a spirit of party, alien from the love of truth. 
 Yes, apart from all controversial arguments upon any 
 one or more particular points — upon orders of the 
 Ministry, or Government, or Worship, or Confirma- 
 tion, or Observance of Anniversaries — however desir- 
 able in themselves these things might be regarded 
 by many — the feeling I have described has been 
 smouldering all along, and will continue to smoulder, 
 in minds which are the last to betray the secret fire 
 by which they are consumed ; will continue, I say, to 
 smoulder, until some vent shall be found to carry off 
 the flame, through the judicious application of sound 
 religious and ecclesiastical principles. Happy the 
 time which shall see the discovery made I Happy 
 the men who shall be God's instruments in discover- 
 ing it ! The independent self-reliance of the Scottish 
 character — an admirable trait when engaged in strug- 
 
48 Scottish Church History. 
 
 gling for the right, and in nothing displayed more 
 tenaciously than upon matters of religion — will make 
 the task hard to achieve ; but may we not — must we 
 not — hojye that in God's good time it will be accom- 
 plished ? If there shall be men to " seek " it, as we 
 cannot doubt, we have Christ's promise to assure us 
 there will be men to " find." 
 
 Meanwhile it cannot be denied that the moral gain 
 of the transition from the unreformed to the reformed 
 era had been great in many ways ; when the wor- 
 ship of the Church was no longer held in an unknown 
 tongue ; when the written Word of God became again 
 as the light of the sun, a common possession avail- 
 able for all ; when many frivolous or. degrading super- 
 stitions had been swept away ; and when the people 
 and native Church of Scotland were no longer held 
 in subjection to the usurped authority and tyrannical 
 domination of the foreim Church and Court of Eome. 
 And even in regard to exorbitancies and defects, 
 when we consider the extreme difficulties which, 
 on every side, beset the course of the Eeformers, 
 ought we not to bear in mind, in palliation of much 
 which we ourselves, judging calmly and securely, 
 may disapprove — 
 
 "It were not meet at such a time as that, 
 That every nice offence should have its comment" ? 
 
 But reverting to the actual gains of the momentous 
 change, shall we say that among tJieiii is to be reck- 
 
Reformation — Restoration. 49 
 
 oned the closer relations established with England 
 when the union of the two kingdoms, which had been 
 looked forward to during the long minority of James 
 VI., and the exile of his mother, was eventually ac- 
 complished at the death of Queen Elizabeth (1603) ? 
 The Churches of both countries had become reformed 
 and Protestant against the errors and usurpations 
 of the Church of Eome. But did the union of the 
 nations, in the person of a Scottish sovereign, pro- 
 duce the fruit which might have been expected, in 
 the greater consolidation and advancement of the 
 faith which they both professed ? 
 
 The answer to this deeply interesting question 
 must be given, I fear, in the negative. In the early 
 days of the Eeforming movement, there had indeed 
 been evidence of a wise desire on the part of both 
 to combine their efforts as in a common cause. 
 John Knox, after his release from the French galleys 
 (1549), had been employed as a preacher of Eeformed 
 doctrine in England during the reign of Edward VI. 
 Queen Elizabeth, by military aid, had contributed 
 materially to the great and marvellously decisive 
 triumph of the Eeforming party in Scotland in 1560, 
 as no one acknowledged more fully or more feelingly 
 than Knox himself. (^) But even before that date a 
 change had come over these friendly relations, mainly 
 through Knox's own impetuous and violent temper, 
 as shown more particularly by the publication (early 
 in 1558) of his 'Blast of the Trumpet against the 
 
50 Scottish Church History. 
 
 Monstrous Regiment (i. e., Government) of Women : ' 
 Mary of Lorraine, the queen - dowager, being then 
 Eegent of Scotland, and her Tudor namesake the 
 reigning Queen of England. When Elizabeth had 
 succeeded her sister upon the throne — an event 
 which took place before the end of that same year — 
 such a publication could not fail to cause much em- 
 barrassment, if not actual exasperation, as we may 
 well suspect, between its author and the English 
 Court. 
 
 This weighty circumstance is not to be forgotten 
 when we undertake to estimate the various particulars 
 which give a bias to the ecclesiastical course pursued 
 in this country during the remainder of the great 
 Eeformer's life ; and after his death — up to the con- 
 clusion of that century — the untoward posture of 
 political affairs offered little hope of mutual help to 
 be given or received on either side. Scotland, under 
 the influence of Andrew Melville, had been drifting 
 into the doctrine of Calvin and the Genevan parity 
 of Church government ; while England, less inclined 
 to hasty innovations, though not insensible to the 
 value of co-operation with the Continental Eeformers, 
 was content to settle down upon the ancient land- 
 marks, when the soil of the vineyard had been 
 thoroughly broken up and cleared of the noxious 
 weeds by which it had been overgrown. Upon the 
 accession, however, of the Scottish sovereign to the 
 English throne at the beginning of the seventeenth 
 
Reformation — Restoration. 51 
 
 century, a process of assimilation of the Clmrclies of 
 the two countries was at once commenced, for which 
 the northern country at least was but ill prepared ; and 
 the policy was pursued — for a few years with some 
 little prospect of success — but eventually with results 
 of confusion and anarchy throughout both kingdoms, 
 — leaving us a lesson such as the student of our his- 
 tory, both civil and ecclesiastical, ought never to 
 forget. 
 
 And this, indeed, is the greatest of the lessons 
 which we, my brethren, have to learn from the con- 
 sideration of this first period. Assimilation between 
 Scotland and England in ecclesiastical affairs, if it is 
 ever to come at all, must come as a perfectly natural 
 and spontaneous effect of causes, not only strictly 
 constitutional, but qualified to produce it for the good 
 of both : that is, it must come out of pure conviction, 
 out of riper knowledge, out of wider sympathies, not 
 only with the sister country, but with universal Christ- 
 endom, both of the past and present, and especially of 
 the early past. As it w^as, however, never was there 
 a policy, good and rational in design, more marred 
 in execution, more utterly disastrous and fatal in its 
 results. Begun in the sovereign's attempt to assimi- 
 late Scotland to England by unconstitutional and 
 arbitrary means, it ended in the people's determination 
 to assimilate England to Scotland by force of arms. (^) 
 And as a trophy of the success, short-lived as it was, 
 of this latter attempt, the Scottish Church Standards 
 
52 Scottish Church History. 
 
 of our Presbyterian brethren are still seen to bear tlie 
 cast-off trappings of the English Puritans, known by 
 the name, not of Edinburgh or of Aberdeen — not of 
 Glasgow or of St Andrews — but of Westminster : a 
 phenomenon in the nature of a Nemesis, which, if we 
 take into account the chief characteristics of the Scot- 
 tish people — especially their love of independence — is 
 certainly one of the strangest to be found in the history 
 of the Church or of the world. Looking back over that 
 century, and casting up (as I proposed) the account of 
 gain and loss, we cannot but mark how the blessed re- 
 covery of the open Bible — being unrestrained by the 
 sober influences of reverence for the past, and unguided 
 by the authoritative interpretations of the primitive and 
 undivided Church — served only to throw a more lurid 
 light upon the crimes and wickedness that prevailed. 
 We see the teaching of the Old Testament not only 
 set above that of the New, but, through the fanatical 
 misapplication of its lessons and examples, employed 
 to justify principles and actions which, rightly under- 
 stood, it would have been found utterly to condemn. (^^) 
 We see the Lord's Day rescued, indeed, from the open 
 violation and profaneness which had formerly pre- 
 vailed, but only to be perverted into a day of gloom, 
 too often tainted with hypocrisy ; while in the havoc 
 which rightly swept away the worship of saints and 
 the keeping of minor holidays, which had become exces- 
 sive in number, and tended to demoralise rather than 
 to improve the people, the fasts and festivals of the 
 
Reformation — Restoration. 58 
 
 Universal Church — the observance of which might 
 have assisted to place the hallowing of the Christian 
 Sabbath in its proper light — were altogether abol- 
 ished. (1^) We see, as a punishment for past abuses, 
 endowments not reformed and converted to better 
 ends, but sacrilegiously withdrawn into the coffers of 
 dissolute and ungodly nobles and dependants of the 
 Court ; and consequently a dearth of theological pro- 
 ficiency just at the time when it was most needed 
 to form the opinions and to guide the actions both of 
 clergy and laity. "We know how the great blessing 
 of liberty of thought and speech too often degenerated 
 into licentiousness through the " speaking evil of dig- 
 nities," even in the house of God. We remember 
 only too well how, in the name Christ and of His 
 religion, prince and people were arrayed against each 
 other till the former had been led to a bloody death ; 
 and the latter, delivered over to the iron sway of a 
 usurper, sank down exhausted under the effects of 
 their own violence. 
 
 But to pass on to the second epoch. I know 
 of nothing which is calculated to cover the faces of 
 Englishmen — and of Scotchmen too, though in a less 
 degree — with a deeper blush of shame and confusion 
 than the remembrance of the name by which I have 
 designated this period — the name " Eestoration." 
 What might we not suppose would have been the 
 salutary effect of the various troubles and disasters 
 which had been undergone during the previous cen- 
 
54 Scottish Church History. 
 
 tury — i.e., horn 1560 to 1660? What species of 
 chastisement was there which God could have in- 
 flicted, short of calling in the agency of a foreign 
 enemy, as He did in the case of the disobedient 
 Jews — what chastisement was there, I ask, which 
 He did not inflict upon our forefathers through their 
 mutual animosities, fermented chiefly in the holy 
 name of religion, and continually breaking out — not 
 once only, but once and again — in civil war? Within 
 less than two years after the popular party of the 
 two countries, having joined their forces (1643), had 
 dethroned their king and brought about his execution 
 (1649), the Scotch and English of the same party 
 were engaged in a second civil war against each 
 other, which led to the bloody battle of Dunbar in 
 September 1650. And more than this. In October 
 of that year there were actually in Scotland four 
 different armies severally at enmity, and each pre- 
 pared to maintain with the sword a different cause. Q'^) 
 And meanwhile, what w^as the condition, not only 
 materially, but morally and religiously, of the people 
 who had suffered themselves to be provoked into 
 these extremities by the ill-judged, indeed, and arbi- 
 trary, but well-meant action of their king ? We have 
 only too much and too trustworthy evidence to tell 
 us w^hat it was. It is no other than Eobert Baillie, 
 the well-known Principal of the University of Glas- 
 gow, and one of the Scotch Commissioners to the 
 Westminster Assembly, who thus writes from Perth, 
 
Reformation — Restoration. 55 
 
 January 2, 1651, to his cousin and fellow-minister, 
 Mr William Spang : — 
 
 " It cannot be denied that our miseries and dangers 
 of ruin are greater than for many years have been ; 
 a potent, victorious enemy {i.e., Cromwell) master of 
 our seas, and for some good time of the best part of 
 our land : our kirk, state, army, full of divisions and 
 jealousies ; the body of our people south of the Forth 
 spoiled and near starving; they north of the Forth 
 extremely ill-used by a handful of our own ; . . . 
 none of our neighbours called upon by us, or willino- 
 to give us any help, though called. What the end 
 of all shall be, the Lord knows." Q^) Again ; it is the 
 Commission of the General Assembly itself which 
 two months later (March 20, 1651) thus speaks in 
 a short exhortation and warning which it issued 
 " To the ministers and professors of this kirk. . . 
 The eminent danger of religion, king, and kingdom, 
 by the unjust invasion of the blasphemous sectarian 
 army; the sad condition of our countrymen in the 
 south parts of the kingdom, and groaning under the 
 grievous oppression of strangers " (the same who not 
 long before, be it remembered, were their allies in rebel- 
 lion against their sovereign), " of strangers, devouring 
 their substance and enslaving their persons ; the sad 
 silence in many congregations, whose teachers are 
 driven into corners by the violence of the enemies, 
 contemners of God's ordinances, and mockers of His 
 messengers ; the adversaries roaring and making a 
 
56 Scottish Church History. 
 
 strange noise in the midst of some congregations ; 
 the inevitable hazard of our dear brethren to be 
 seduced into pernicious heresies and errors by the 
 deceitful practices and speeches of sectaries that are 
 cunning to deceive and speak lies in hypocrisy ; the 
 innocent blood of our brethren murdered by the 
 sword of a merciless enemy ; the sighing of the 
 prisoners, inhumanly and cruelly used by those who 
 keep them prisoners : " such is the description of 
 Cromwell and his army of Independents, given by 
 this Commission of the General Assembly to their 
 Presbyterian brethren, just two years after the West- 
 minster Assembly had completed its labours (March 
 1649) by the joint action of the two parties for the 
 extirpation of Prelacy, and purification and better 
 settlement of the Church in both countries ! " All these 
 things," they continue, " do cry so loud in the ears of 
 all who have ears to hear, and a heart to understand, 
 to be awake and quickened to the necessary duty of 
 the time, that it is a wonder that any Jonah should be 
 found fast asleep in so great a storm, wherein this kirk 
 and kingdom are like to be overwhelmed. . . . We 
 exhort all men unto repentance, to return from the 
 evil of their thoughts and ways, and to mourn after 
 the Lord. . . . It is more than high time for all 
 to be humbled under the weighty hand of God who 
 hath cast us down, and is able to raise us up again. 
 . . . Let it be seriously laid to heart how much 
 blood is spilt, how many towns and shires are spoiled, 
 
Reform ation — Bestoration. 57 
 
 Low miserably our brethren are distressed and op- 
 pressed, how much the common enemy is strengthened, 
 while you be only preparing for relief." They go on to 
 denounce the principle of toleration, which the Inde- 
 pendents (be it said to their honour ! ) were the first 
 to advocate. " If you tender true religion, you see 
 how the sectaries show themselves plain enemies 
 thereto, and maintain that impious monster of tolera- 
 tion." But what must strike us now as most strange 
 of all, is the claim they make for subjection to King 
 Charles II., who had then been recently crowned, under 
 Presbyterian auspices, at Scone (January 1, 1651). 
 '' Though religion " (they proceed) " were not the ques- 
 tion, let loyalty to your king — the only king in the 
 world %ulio is in a religious covenant with God and His 
 jMople — animate you against these, who are his enemies, 
 because he is a king, and because covenanted.'' (^'^) A 
 covenanted king ! And now this king, after ten years' 
 additional exile, is restored to his father's throne. 
 Doubtless it was in pity for the woful condition to 
 which our forefathers had reduced themselves, and 
 in hope that the chastisements inflicted upon them 
 might have sufficed to produce the desired effects ; 
 and doubtless, too, out of regard to the secret prayers 
 and intercessions of many who had shrunk from the 
 turmoil of those distempered times ; — doubtless, I 
 say, it was owing to these causes that the Lord 
 relented, and the outcast sovereign was received back, 
 with every indication of triumphant joy, into the 
 
58 Scottish Church History. 
 
 bosom of his fatherland. And with what result ? 
 Alas ! only that we might see 
 
 "A fouler vision yet." 
 
 It was true of the prince himself — to whom more 
 especially this marvellous mercy was vouchsafed — 
 and not of him alone, that the returning prodigal 
 became after his return a prodigal still more aban- 
 doned ; and so God had occasion again to withdraw 
 His face, to turn " the music and dancing " into 
 lamentation and woe, and to summon His instru- 
 ments of vemreance, more ejrievous and more terrible 
 even than before, for the punishment of iniquity, 
 now aggravated by fresh ingratitude. And He did 
 summon them. Such were the foreign wars in which, 
 five years after the Eestoration, the country became 
 engaged with France and Holland ; such was the 
 great plague of that same year 1665; and such, 
 too, the great fire of London in the following year. 
 Let me remind you how an eminent dignitary 
 of the English Church, preaching in Westminster 
 Abbey, November 5, 1688, described these accumu- 
 lated calamities : — 
 
 " Not to insist upon more remote instances of the 
 divine judgments, let us cast our eyes upon these 
 latter ones, much surpassing all the former. And 
 here we shall see three kingdoms for some years 
 bleeding by an unnatural civil war, weltering in their 
 own blood, and wasted and spoiled by the fury of 
 
Reformation — Restoration. 59 
 
 their own inhabitants : a calamity so universal, that 
 like a delncre it involved all sorts, estates, and con- 
 ditions of men — from the prince to the peasant, from 
 him that wielded the sceptre to him that held the 
 plough. And this war, we shall find, concluded with 
 the success of the rebel cause and army, which, in the 
 midst of peace, continued all the miseries of war ; act- 
 ing all the cruelties of banishments, imprisonments, 
 sequestrations and decimations upon all those that 
 durst own the least loyalty to their prince, or affec- 
 tion to their Church. 
 
 "And when it pleased Providence to blow over 
 this storm in the happy restoration of both, it was 
 not long before the destroying angel stretched forth 
 his hand over us in that woful calamity, caused by 
 a spreading devouring sickness, that ceased not to 
 destroy and mow down thousands before it without 
 stay or stop, till at length it gave over, as it were, 
 out of very weariness with killing. 
 
 "And when we were still unconcerned, after all 
 these blows falling so thick and heavy upon us, a 
 fire more dreadful than all breaks forth upon the 
 metropolis and glory of our nation, the great maga- 
 zine of our strength and riches, and makes as great 
 a mortality of houses as the sickness had made of 
 inhabitants. 
 
 " And lastly, when the growing impiety of the 
 nation had baffled this judgment also, and brought 
 us out of this fiery furnace with all our dross about us, 
 
60 Scottish Church History. 
 
 God commissions tlie enemy, whom He had so often 
 delivered into our hands, to come and outbrave us at 
 out very doors, and to fire those ornaments and bul- 
 warks of our English nation, even under our noses — a 
 disgrace and a blot upon us not to be fetched out by 
 the fire that burnt them, nor to be washed off by the 
 whole ocean that carried them ; and it is well that there 
 followed not a destruction greater than the disgrace." 
 
 Thus, he adds, " We have seen and felt what an 
 angry God can do." Q^) 
 
 It would be unjust to cast upon the prince him 
 self all the blame for these latter calamities ; one 
 portion of his subjects at least must share it with 
 him. The force which was put upon his conscience 
 by the Commissioners from the Scottish Parliament, at 
 Breda, in his twentieth year — 1650 — the year after 
 his father's execution — and for which more than one 
 of those Commissioners afterwards confessed his shame 
 and remorse — was enough to demoralise his charac- 
 ter for life. Let me quote, for example, the words of 
 Mr Alexander Jaffray, Commissary of Aberdeen : — 
 
 " We did sinfully entangle both the nation and 
 ourselves, and that poor young prince to whom we 
 were sent ; making him sign and swear a covenant 
 which we knew . . . that he hated in his heart. 
 Yet, finding that upon these terms only he could be 
 admitted to rule over us, he sinfully complied witli 
 what we most sinfully pressed upon him ; where, I 
 must confess, to my apprehension, our sin was more 
 
Reformation — Restoration. 61 
 
 than his." Q^) Tins was the first downward step 
 in the career of duplicity and degradation which 
 the young king subsequently pursued. Q^) From that 
 fatal moment he must have lost a large portion of 
 his self-respect, and thereby greatly weakened his 
 motives for amendment. But he must have lost also 
 all respect for those whom it was most essential he 
 should esteem — the ministers of the religion which 
 he had been made to swear that he would uphold. 
 One instance may suffice. In the sermon preached 
 on the day of his coronation at Scone, which was the 
 New Year's Day of 1651, by Eobert Douglas, then 
 Moderator of the Church of Scotland, are these 
 words : " There are here who were witnesses of the 
 coronation of the late king. The bishops behoved to 
 perform that rite ; but now, hy the Messing of God, 
 Popery and Prelacy Q^) are removed, — the bishops, or 
 limbs of Antichrist, are put to the door;" the bishops 
 who are thus described having been, be it remem- 
 bered, bishops of a Eeformed and Protestant Church, 
 in close communion with the Pteformed Church of 
 England, and certainly not less anti-Popish than 
 their English brethren, but rather the contrary. 
 And the said sermon of the Moderator is pronounced 
 by Principal Baillie to have been " pertinent, wise, 
 and good " ! (See Letters and Journals, vol. iii. p. 
 128.) These, it must be confessed, are sad reminis- 
 cences, and sufficient to have excited in a roi/al, nay in 
 a7iy, breast, an invincible antipathy to the system out 
 
62 Scottish Church History. 
 
 of wliich tliey sprang. At the same time, I would not 
 be understood to imply that nothing was gained to 
 the cause of religion and godliness during that period 
 of the restored Stuart dynasty, the thirty years which 
 elapsed between 1660 and the Eevolution of 16 90. 
 It is true the disastrous policy of assimilation was 
 again attempted. And nothing could be more 
 offensive than some of the measures adopted by the 
 civil power to carry out that policy — nothing more 
 monstrous than the claims of ecclesiastical supremacy 
 advanced on the part of the Crown, — as, for example, 
 in the so-called "Assertory Act " of 1669. But on 
 the part of the spiritual power, as such, and in re- 
 gard to the details of purely spiritual administration 
 — notwithstanding the misrepresentation to the con- 
 trary which has too commonly prevailed — it may 
 be safely asserted there was, for the most part, great 
 forbearance. The lessons of the past had not been 
 altogether thrown away upon our forefathers of that 
 period. The Diocesan Synods, held at Dunblane 
 during Leigh ton's episcopate (1662-72), and con- 
 tinued down to the Eevolution by his two succes- 
 sors, Eamsay (1673-84) and Douglas (1684-88), 
 afford ample proof that there is nothing in Epis- 
 copacy, when properly administered, with a due re- 
 gard to the rights of the two other orders of the 
 ministry, and of the laity, to prevent the introduc- 
 tion and the working of the same synodical element 
 which the champions of Presbytery have been wont 
 
Beformation — Restoration. 63 
 
 to insist upon and to claim as a peculiar recommen- 
 dation of their own system. Q^) We do not indeed 
 find the presence of the laity in those Dunblane 
 synods ; and this was a defect. But we have found 
 and seen it since in many of the Anglican Colonial 
 Churches ; in the entire system of North American 
 Episcopacy ; (-'') in our own communion, though as 
 yet in less perfect measure ; and even to some ex- 
 tent, which we may hope will go on increasing, in the 
 Established Church of England. Nor can I omit to 
 mention at least one redeeming point in the character 
 and administration even of King Charles II., — that it 
 was he who not only appointed the saintly Eobert 
 Leighton to his bishopric of Dunblane in this country, 
 and the saintly Thomas Ken to his bishopric of Bath 
 and Wells in England, but who also showed, on more 
 than one occasion, in the case of both, that he enter- 
 tained a just appreciation of their respective merits. 
 
 And here — with the names of Leighton and Ken 
 upon my lips — I think it expedient to pause for the 
 present, reserving the remainder of this Discourse to 
 be delivered (if it shall please God) on the evening 
 of Sunday next. 
 
PART II. 
 EEVOLUTION— DISRUPTION. 
 
PART 11. 
 
 REVOLUTION— DISRUPTION. 
 
 Isaiah liv. 2, — "Enlarge the place of thy tent, and let them stretch 
 forth the curtains of thine habitations : spare not, lengthen thy 
 cords, and strengthen thy stakes." 
 
 RESUMING- the discussion of the subject upon 
 which we were engaged last Sunday — we have 
 now arrived at our third epoch — the epoch of The 
 Revolution of 1690. 
 
 It was on the Fast Day appointed by the General 
 Assembly, and sanctioned and enjoined by the Privy 
 Council, to be kept on January 7, 1691, that Law- 
 rence Charteris, then minister of Dirleton, having con- 
 formed to the Eevolution Settlement, in a public 
 discourse addressed to the people of his parish, thus 
 expressed his sentiments : — 
 
 " All who are wise and have a right sense of true 
 religion, cannot but see there has been a great defec- 
 tion among us ; ... a defection from the life of 
 God and the power of religion, and from the temper 
 and conversation which the Gospel requires of us." 
 
68 Scottish Church History. 
 
 But whereas the Act ordering the Fast had expressly 
 named the introduction of Prelacy at the Eestoration 
 as one of the sins for which the nation had cause 
 to be humbled and to repent, to this Mr Charteris 
 demurred. " I cannot think," he went on to say, 
 " that the settling of an imparity among the officers 
 of the Church is to be looked upon as a defection, or 
 that it is a thing in itself unlawful, or that it was 
 of itself introductory of the abounding of wickedness 
 and scandals in the Church. This I may with the 
 greatest confidence affirm, that religion never flourished 
 more in the world than it did when and where there 
 was an imparity among the officers of the Church. 
 And this I know, that some famous Protestant 
 Churches do allow Episcopacy, and continue to this 
 day under that form of government." And then, 
 turning the tables upon the members of the Assem- 
 bly who had appointed the Fast, for the gross unfair- 
 ness they had thus displayed, he reminded them that 
 they had "passed over many sins of those of their own 
 way, . . . whereof some are almost proper to them. 
 How many of them are proud, fierce, covetous, turbu- 
 lent, seditious, and ungovernable ! . . . ISTot a few of 
 them seem to place all religion in a zeal for their 
 proper opinions, and in running separate courses from 
 those who are not of their own persuasion. Many of 
 them are of a factious, schismatical, and uncharitable 
 temper, and have, by their bitter and indiscreet zeal, 
 been prompted to such inhuman, barbarous, and cruel 
 
Revolution — Disruption. 69 
 
 actions, which have been so much the more scandal- 
 ous, as being acted under the colour and pretence of 
 religion. These and suchlike should be confessed 
 ingenuously and mourned for." (-^) 
 
 It was under the circumstances, and in great 
 measure through the instruments thus described, that 
 the Eevolution Settlement — involving once more the 
 rejection of Episcopacy and the substitution of Pres- 
 bytery — was brought about. 
 
 But how was it brought about? It cannot be 
 doubted that the immediate cause — though commonly, 
 for obvious reasons, not put so prominently forward 
 as it ought to be — the immediate cause was the 
 action, the independent action, of the bishops them- 
 selves. They dashed to the ground the cup of good- 
 will and mutual support unreservedly presented to 
 their lips by the Prince of Orange. It was soon 
 after he had arrived in England that, in speaking to 
 the Bishop of Edinburgh, Dr Alexander Piose, who 
 had gone up to London as commissary and repre- 
 sentative of his brethren at that anxious crisis, and 
 had been summoned by the prince to an interview 
 at Whitehall, the latter expressed " a hope that the 
 Scotch bishops would be kind to him, and follow the 
 example of England." To which the bishop replied: 
 '' Sir, I will serve you as far as law, reason, and con- 
 science shall allow me." At this, we are told, the 
 prince not unnaturally broke off the conversation and 
 turned himself away. It is Dr Eose himself who 
 
70 Scottish Church History. 
 
 has recorded the occurrence ; (^^) and from this and 
 other details, given in the same document, there can 
 be no question as to the meaning both of the prince's 
 words and of the bishop's answer. Had that answer 
 been such as "William had looked for, and might 
 naturally have expected, there is good reason for 
 supposing that Episcopacy in this country might have 
 retained its hold, and that Scotland would have been 
 Episcopalian at the present day. For though William 
 himself had Presbyterian predilections, they were not 
 of such a kind as to lead him to lay stress upon them 
 in comparison with his political interests ; and it is 
 equally certain that his knowledge of the relative 
 strength and balance of parties in this country was 
 already quite sufficient to have prevented him from 
 making any such implied overture to Bishop Eose 
 and his brethren, unless he had felt assured that his 
 cause would be at least as safe, if not safer, in their 
 hands than in the hands of the Presbyterian leaders, 
 who he knew would be only too ready to welcome 
 and espouse it in case the bishops refused to do so. 
 Under such circumstances, it is idle to speak of any 
 deeply rooted or largely predominant feeling as then 
 existing in this nation in favour of Presbyterianism, 
 such as to demand the settlement which the new 
 sovereign, thus thrown into the arms of the anti- 
 Prelatist and anti-Stuart party, out of regard to the 
 necessities of his position, was constrained to adopt. 
 It has been customary with the writers of our 
 
Revolution — Disrujptio^i. 71 
 
 communion to look only to the brighter side of the 
 conduct which our bishops pursued at, and subse- 
 quently to, the crisis of the Eevolution ; to represent 
 them as noble champions of a chivalrous loyalty, as 
 devoted confessors and sufferers for conscience' sake. 
 But who that has studied the intricacies of human 
 character can close his mind to the thought that 
 motives of a less laudable kind may have been at 
 work, almost unconsciously to themselves, in leading 
 them to take up and to adhere to that disastrous 
 course ? Motives derived from a sentiment of a 
 narrow nationality, because the Stuarts were of Scot- 
 tish blood ; motives derived from the selfish senti- 
 ment that it was the Stuarts who had befriended 
 Episcopacy in the past, and from the suspicion that 
 they alone could be depended on to befriend it in 
 the time to come ; motives derived from a feeling of 
 jealousy towards England, which had taken its own 
 course, without consultation with the Scottish Parlia- 
 ment ; motives, in short, allied more or less to the 
 short-sighted policy which, on this side the Tweed, 
 so long and obstinately opposed the union of the two 
 countries, which has proved so beneficial to them 
 both, but especially to the more northern country. 
 But whatever may have been the motives by which 
 Bishop Eose and his brethren were mainly actuated, 
 we cannot but remark with regret that, even when 
 the Stuart family had openly renounced the cause 
 of the Eeformation, the bishops and their adherents 
 
72 Scottish Church History. 
 
 did not cease to cling to them rather than follow 
 in the wake of the English Church and the English 
 State in transferring their allegiance to William and 
 Mary, and afterwards to the house of Brunswick * 
 And this infatuation (can we honestly call it by any 
 other name ?) not only continued for a whole century 
 — from 1690 to 1790 — but allowing itself to cherish 
 a traditional sentiment of disaffection and discontent, 
 actually broke out, on three several occasions, into 
 civil war. It is idle to complain of what our fore- 
 fathers suffered under such circumstances. It is idle 
 to complain either of the English Church or of the 
 English State ; of the desertion which followed, almost 
 unavoidably on the part of the former ; of the pen- 
 alties which the latter had only too much cause to 
 inflict in self-defence. Moreover, it is to be remem- 
 bered, if we wish to be impartial, that the example of 
 such intolerant and severe laws had been set by the 
 civil power acting in behalf of Episcopacy under 
 Charles II. ; and though it may be said, and said justly, 
 that the bishops for the most part were in no way 
 responsible for those laws, yet neither did they pro- 
 test against them as they ought to have done.f The 
 
 * Sir "Walter Scott, whose genuine love of his native country no 
 one can dispute, speaks of this matter with his usual good sense and 
 sound judgment in Waverley, chap, xxviii., vol. i., p. 382, edit. 
 1832. And comp. the " motives" attributed to Fergus Maclvor as a 
 Nonjuror, ibid., p. 223. 
 
 t There was, indeed, one exception. Leighton did protest against 
 the persecuting Act of 1670, directed against the conventicles of the 
 Covenanters, and said to have been the model of that directed against 
 
Revolution — Disruption. 73 
 
 language of whining and complaint is rarely digni- 
 fied — rarely calculated to promote a cause ; and least 
 of all when the matters of which we complain have 
 mainly arisen from our own fault. And looking even 
 to the brighter side, what reason is there to expect 
 that a Church, whose interests are, or ought to be, 
 mainly centred in the life to come, can thrive mere- 
 ly upon Eomance ? And it was upon Eomance, or 
 something near akin to it, that the Episcopal Non- 
 juring Church was attempting to live during the last 
 century. I say the Nonjuring Church. The so- 
 called English or qualified congregations were founded, 
 if you please, in schism, but in schism fully justified, 
 as a temporary expedient, on the part of Scotchmen, 
 and still more of Englishmen, residing in Scotland, 
 who desired to reconcile their ecclesiastical convic- 
 tions with the duty which, as dutiful and well- 
 affected citizens, they owed to the reigning prince ; 
 who considered that, after the perfidious conduct of 
 James II., his abdication of the throne, and the de- 
 clared adhesion, both of himself and of his son, to the 
 Church of Eome, the Church and State in England 
 had taken the right course in altering (so far as they 
 did alter) the legitimate succession to the British 
 Crown. 
 
 Thus while Episcopacy, from the rebellious spirit 
 which it had shown and fostered, was put down by a 
 
 our forefathers after the Rebellion of 1745. — See Life by Pearson, 
 p, xcvi, and compare Lawson's Hist., i. 798. 
 
 F 
 
74 Scottish Church History. 
 
 strong, a severe, and, it must be added, a cruel hand, 
 till itself and the community it represented had be- 
 come almost extinct, the ground was left open and 
 free to Presbyterianism, now fully invested with all 
 the privileges of establishment and endowment which 
 its rival had forfeited, and consequently supported in 
 England by the right hand of political, and to some 
 extent also of ecclesiastical, fellowship. 
 
 There were two features in the Ee volution Settle- 
 ment with which they who profited by it most could 
 scarcely have been satisfied at the time, and of which 
 all their more honest and more intelligent successors 
 do not scruple to avow their dislike. One is, that 
 the settlement was made, virtually indeed through 
 the dictation of the sovereign, but formally througli 
 the exercise of an authority which, being composed 
 entirely of laymen, was constitutionally incompetent 
 so to act. Of this, however, we, as Episcopalians, 
 cannot reasonably complain, having, in the persons 
 of our predecessors, accepted a foundation equally 
 insufficient, equally unconstitutional, when Episco- 
 pacy was restored by Charles 11. The other cause 
 for dissatisfaction consists in the fact that no higher 
 ground was taken as the basis of the settlement than 
 the will of the people. The express reasons given 
 for the rejection of Prelacy were, that it had been 
 not only '' an insupportable grievance and trouble to 
 this nation," but " contrary to the inclinations of the 
 generality of the people." Now, here again, however 
 
Revolution — Disruiotion. 75 
 
 inucli we may argue, and argue justly, that " the in- 
 clinations of the generality of a people " form a very 
 unsafe and insufficient ground for judgment, or for 
 action in matters which concern religion and the 
 truth of God ; and however we may see reason to 
 raise objections — valid objections — against the ac- 
 curacy of the record on the score of exaggeration or 
 of prejudice, (^'^) yet our wisdom will be to turn our 
 thoughts in a different direction ; to admit that the 
 minds of the people would not have become alienated 
 to so great an extent as unquestionably they were, 
 unless there had been, on the Church's own part, 
 great unfaithfulness — unfaithfulness shown not least 
 by undue subserviency to arbitrary government : 
 and in such a case the popular will becomes in the 
 hands of God an effectual instrument of the pun- 
 ishment which we compel Him to inflict. But an 
 instrument that is variable, as the inclinations of a 
 people proverbially are, may become in the same 
 hands no less effectual for His purposes of mercy, 
 when judgment has produced its desired effect in the 
 amendment of those whom it had been necessary to 
 chastise. It would ill become us to assume that we 
 have already paid as a Church a sufficient penalty 
 for past shortcomings ; but it cannot be amiss to 
 mark the evident tokens with which we have been 
 favoured of the relenting 'of God's just displeasure ; 
 and, as we mark them, to brace ourselves afresh for 
 renewed efforts towards self-amendment, and a more 
 
76 Scottish Church History. 
 
 zealous discharge of the duties which He requires at 
 our hands. Among those tokens we cannot fail to 
 observe that the mind of the people is undergoing 
 change ; that there is less of prejudice against the 
 truth as it has been retained among ourselves ; less 
 of satisfaction felt with portions of the prevailing 
 system which we believe to be erroneous, or at least 
 inferior to the corresponding portions of our own 
 system ; and, I rejoice to add, there is far greater 
 disposition on the part of our own members to 
 strengthen the hands of those who labour among 
 them, and to promote the progress of the Church 
 to which they are, as we trust, not only nominally, 
 but conscientiously and zealously attached. 
 
 I pass over the tale, so often told, of the hardships 
 and privations of our forefathers during the last cen- 
 tury, and proceed at once to our fourth and last 
 epoch. The Disruption of 1843. 
 
 I have not scrupled to indicate that, in my 
 opinion, our Episcopal communion, through its reso- 
 lute adherence to the Stuart cause, became a martyr 
 by mistake. Was no similar mistake committed by 
 our brethren of the Free Church in the Disruption of 
 1843 ? As in the former instance, no one hesitates 
 to describe the act as one of a noble and magnanimous 
 character. And here — whatever there may have 
 been in the former case — there is less room for the 
 suggestion of inferior motives. The question for 
 which there is room, is whether the act was or was 
 
Revolution — Disruption. 77 
 
 not a mistaken one ; in other words, whether the 
 guidance of the Word of God, fully and faithfully- 
 ascertained, would not have disallowed the action 
 rather than approved it ; whether, if the like occasion 
 were to occur again, the same action would and ought 
 to be repeated. There are many, we cannot doubt, 
 who would so judge. To some, however — and I 
 confess myself to be one of these — it would rather 
 appear that, while on the one hand the requirements 
 of the Word of God would have been satisfied by 
 steps short of disruption, by protests, by continuance 
 of the struggle within the body, on the other hand, 
 the plain violation of other portions of that Word — 
 those I mean, more particularly, which forbid divi- 
 sions and separations — would have been avoided. I 
 would not have asked the minority in question to 
 " shift their responsibility," or to attempt " to escape 
 the Judge's eye ; (^^) but I would have asked of them 
 to bear in mind the revealed promise of their Lord, 
 that " He would not suffer them to be tempted above 
 that they were able, but would with the temptation 
 also make a way to escape, that they might be able 
 to bear it," — to bear it without violation of His plain 
 commands. I would not have asked them — when in 
 their conscience they considered that wrong had been 
 inflicted by the civil power — to forbear to " call that 
 wrong persecution, and to take all proper pains to 
 fasten the charge of persecution on the conscience of 
 the nation ; " (^^) but I would have asked them to feel 
 
78 Scottish Church History. 
 
 assured that God's strength would be sufficient for 
 them in all time of their tribulation, and that it 
 would, in His own good time, if they continued stead- 
 fast in their obedience, be openly manifested in their 
 behalf. 
 
 But must we not say more than this ? Must we 
 not ask our Presbyterian brethren to bear with us 
 while we venture to trace the origin of the Disrup- 
 tion to a remoter source than any that was assigned 
 at the time by those who made it ? Is it not an 
 historical fact that whenever a Church or nation has 
 broken off and separated itself by an organic change 
 from the visible communion of the body of Christ, 
 then a similar separation and disruption within itself 
 has been permitted to take place ? Such has been 
 the case in Germany, in the separation between the 
 " Lutherans " and " Eeformed ; " such has been the 
 case in the Low Countries, in the fearful struggles 
 which arose between the " Calvinists " and " Eemon- 
 strants ; " such has been the case in Switzeriand, and 
 especially at Geneva. But the most remarkable 
 instances are to be found in the history of that 
 Church which claims to be the bond and centre of 
 unity. When Eome had severed herself from the 
 communion of the Churches of the East, through the 
 overbearing conduct of the Pope's legate, in the 
 eleventh century, she was punished, not long after, 
 by the portentous schism of the anti-Popes : first, 
 from 1159 to 1180; and afterwards from 1378 to 
 
Revolution — Disruption. 79 
 
 1424; and again, when she had consummated that 
 organic change which separates her virtually from 
 the communion of the Catholic and Apostolic Church 
 of every country and of all times — I mean the change 
 which substitutes the usurped autocracy of the one 
 successor of S. Peter for the legitimate authority of 
 all the successors of the Apostolic company ; when 
 this was so, then was rent from her the nobler por- 
 tion of her ill-cfotten realm — then was the grand 
 signal for the liberty of the Churches which she had 
 so grievously oppressed. It would seem then, as I 
 have said, to be in accordance with a divine law — 
 and who can question the righteousness of the judg- 
 ment ? — that a body which has broken itself off 
 from the unity of the Church, by a substantial de- 
 viation of whatever kind from catholic rule, should, 
 in God's own time, be rent and divided, as we see 
 the Presbyterian body is at the present day. 
 
 Meanwhile, for ourselves, we take our stand with 
 all confidence upon the three principles which I men- 
 tioned at the beginning of the former part of this 
 Discourse : the obligation of continuity, the obligation 
 of lenity, the obligation of gratitude. Of these three 
 principles, one only — viz., the last, the obligation of 
 gratitude, was or could have been claimed for Presby- 
 terianism at the Eevolution Settlement. After stating 
 the reasons, which I have before alluded to, for abol- 
 ishing Prelacy — viz., " that it had been an insupport- 
 able grievance to this nation," and " that it was con- 
 
80 Scottish Church History. 
 
 trary to the inclinations of the people " — the Claim of 
 Eight (July 1689) adds, as a further reason, that 
 " they had been reformed from Popery by Presbyters." 
 By all means let the full weight be given to that 
 noble motive, so far as it consists in truth with the 
 fact itself. (^^) But at the same time, let it not be 
 forgotten that Episcopacy on that score has not only 
 a prior but a stronger claim. We were converted 
 from heathenism by bishops, and by missionaries sent 
 and ordained by bishops. S. Ninian, the converter 
 of the Picts, was a bishop ; S. Palladius, and his coad- 
 jutor S. Serf, and his disciple S. Ternan, were all 
 bishops ; S. Kentigern was a bishop ; S. Machar, a 
 disciple of S. Columba, was a bishop. (^^) 
 
 Looking then to these obligations, which are equal- 
 ly binding upon us all, may we not venture to address 
 our Presbyterian brethren, one and all, but especially 
 the members of the Established Church, in the words 
 of the evangelical prophet which I have chosen for 
 my text ? " Enlarge the place of thy tent, and 
 let them stretch forth tlie curtains of thy habita- 
 tions : spare not, lengthen thy cords, and strengthen 
 thy stakes." 
 
 We know the cords that require to be lengthened, 
 we know the stakes that require additional strength. 
 To name but one or two examples : Is it too much 
 to say that the Presbyterian formulas of subscription, 
 both for the ministry and the eldership, narrow and 
 stringent as they now are (^^) beyond all comparison 
 
Revolution — Disruption. 81 
 
 with our own, or those of any other Episcopal Church, 
 defeat their own ends, and tend to weaken by their 
 exclusiveness the fabric they were designed to fortify ? 
 Or again : is it too much to say that so long as the 
 ordinance of Confirmation is disused, an instrument 
 of strength which God has provided for the young — 
 an instrument scriptural, apostolic, catholic — is cast 
 aside ? 
 
 But the appeal we have to make to our brethren 
 of the dissenting bodies — and especially of the Free 
 Church — must carry us over wider ground. May 
 we, then, be permitted to say to them, we honour the 
 devoted homage which you pay to the crown rights, 
 the supreme headship of Jesus Christ ? And what 
 do we understand by that headship ? We under- 
 stand it to imply that most glorious of all facts which 
 the divine mercy has revealed to be the comfort, the 
 pride, the security of our redeemed race. Christ's 
 headship is one which equally comprises Church and 
 State, though its nature in these two respects is 
 essentially different and distinct. Over all states 
 and nations it is a headship of rightful and absolute 
 dominion, inseparable from the providential govern- 
 ment of the Almighty Creator. Over the Church, 
 visible and invisible, it is a headship as over His 
 own body, not of dominion only, but of the most 
 intimate relationship and unity and love (Eph. v. 29, 
 30). But how is it that Christ, being invisible in 
 the heavens, exercises His sovereignty over these two 
 
82 Scottish Church History. 
 
 kingdoms, both of wliicli (one altogether and the 
 other in part) are visible upon earth, and exposed to 
 all the accidents and reverses of this lower world ? 
 It is thus : as under the one headship He employs 
 kings and rulers to carry on His government, and to 
 attend continually on this very thing, whereby they 
 are unauthorised to challenge our obedience for the 
 Lord's sake (Rom. xiii. 1, 6 ; 1 Pet. ii. 13, 14); so, 
 under the other headship, He has ordained divers 
 orders of clergy to act ministerially in His behalf, 
 and to carry out those purposes of unity and love 
 which are effected by the rightful application of His 
 own ordinances. And hence they too are authorised 
 to challenge the submission of those for whose souls 
 they watch in the Lord's name, not for their own but 
 for His sake (Heb. xiii. 7, 17 ; 1 Thess. v. 12, 13 ; 
 Philip, ii. 29). 
 
 The Word of God is plain and express in asserting 
 for our blessed Lord, as the price of the universal 
 redemption which He has wrought for man, both the 
 one and the other of these two widely different but 
 not inconsistent sovereignties (see, especially, Eph. i. 
 19-22; Ps. viii., ex.; Matt, xxviii. 18; Ptev. i. 5, 
 12, 13). It also teaches us that the civil sovereignty 
 (so to call it) equally holds good, whether a State be 
 heathen or Christian (see Dan. ii. 21, iv. 32); only, 
 if the State be Christian, it will know of its privileges, 
 that it is a portion of Christ's kingdom ; and further, 
 as a consequence of this knowledge, it will be bound 
 
Bevohi tion — Disruption. 88 
 
 to act so as to recognise the existence and promote 
 the ends of that infinitely more glorious, because 
 more intimate and mysterious, everlasting headship 
 Avliich Christ holds over His Church ; and, moreover, 
 it will be at its fearful peril if it neglect to do so 
 (see Isa. xlix. 22, 23 : Ps. Ixxii. 11 ; Isa. Ix. 10-12 ; 
 Ps. ii. 10-12). Xor is the well-known saying of 
 Christ to Pilate, " My kingdom is not of tliis world " 
 — when properly understood — at all at variance with 
 this general tenor of the teaching of God's Word. 
 
 That there would always exist extreme difficulty 
 in reconciling and adjusting the relation of these two 
 sovereignties on the part of their administrators, so 
 long as man's nature in this world is to remain what 
 it is and has been hitherto, and so long as the 
 prince of this world is bent upon thwarting the re- 
 vealed word and designs of Christ, was surely to be 
 expected. And the truth is, we have witnessed too 
 often the failure of that adjustment in both its ex- 
 tremes : for instance, on the one hand, in the claims 
 of the Church of Eome, founded upon the text Eccc ! 
 duo gladii — " Behold, here are two swords " (Luke 
 xxii. 38) ; and, on the other hand, in laws such as 
 those of Charles II. and James II., which placed the 
 spiritual in undue subjection to the civil power. 
 And what is the remedy ? I know of none that will 
 not make the difficulty greater, and eventually more 
 disastrous, except in the exercise, especially on the 
 part of all Churchmen (who are bound to set the 
 
84 Scottish Church History. 
 
 better example), of the patience and forbearance, the 
 moderation and long - suffering, which the Gospel 
 teaches. 
 
 At the same time, I concur with the advocates of 
 the so-called " Voluntary system," that it is no part 
 of the duty of the civil magistrate, even when pro- 
 fessedly Christian, nicely to distinguish between differ- 
 ences of religious creed, unless it be, as in the case of 
 Eomanism, where foreign associations may call for a 
 separate treatment upon religious grounds, or unless 
 the creed itself be such as to sap the foundations of 
 public security or of moral truth. To establish the 
 one holy Catholic Faith under the teaching of the 
 one holy Catholic and Apostolic Church — both of which 
 are matters not so much of argument as of fact — to 
 do this, wherever the evangelisation of a country has 
 been sufficient to justify it, and at the same time to 
 allow the fullest toleration of every species of dissent, 
 which threatens no danger to morality or to the laws 
 — this is the duty of the civil magistrate ; a duty, the 
 performance of which, if we believe the Scripture, we 
 cannot doubt that Christ will demand, under severe 
 penalties, at the hands of those to whom He has 
 intrusted that portion of His sovereign power. 
 
 I must crave your indulgent consideration, my 
 brethren, for these last remarks. They are offered in 
 the conviction that, unless we are to reconsider our 
 ways in the light of all these past vicissitudes, the 
 next great epoch in our Scottish Church history will 
 
Revolution — Disruption. 85 
 
 be known by the name of Disestablishment. Upon 
 that, whether it is to come or no, as I can express 
 no desire, so I will offer no prophecy. That God 
 can bring good out of the evil, if and when it comes, 
 we all know. That Christ's Church, having been 
 once planted in this land, will survive that, or even 
 a greater catastrophe, we may hope at least with 
 much assurance. Neither can we doubt, I think, that 
 if a council could be held of the departed spirits of 
 those whose memory we all agree to cherish with 
 veneration — from Patrick Forbes and Eobert Leigh- 
 ton to Thomas Chalmers and Norman Macleod — they 
 would have little difficulty in framing such a recon- 
 ciliation of our existinsf differences as should embrace 
 the true disciples and descendants of them all ; little 
 difficulty in showing us how we might be able, under 
 the guidance of the Holy Spirit, to attain to that 
 greater harmony and co-operation which we must all 
 desire, and which would remove all fear of disestab- 
 lishment : still less can we doubt that they would 
 earnestly exhort us so to do. They would speak of 
 the fatal blow which has been already given to our 
 national system of education — that system which has 
 deservedly won for Scotland so proud an eminence — 
 a blow given to it simply and solely in consequence 
 of our divisions ; and they would point to the down- 
 ward course which lies before us in other respects, 
 unless the progress of these divisions is to be checked, 
 and their unbrotherly animosities repented of and as- 
 
86 Scottish Clmtrch History. 
 
 suaged. They would entreat us to consider whether, 
 throuo-h these same divisions, the evanf^elisation of 
 our Indian empire is not rendered more difficult, 
 and whether the heathendom of our home population 
 is not rendered more unassailable. They would refer 
 us for guidance to the broad principles of the Gos- 
 pel ; and though, where those principles are at stake, 
 they would doubtless encourage us to give place by 
 subjection no not for an hour even to one of Apos- 
 tolic authority, yet they would also warn us that the 
 danger of misapprehending the truth, except upon 
 points actually determined by the undivided Church, 
 must, when men are heated by mutual opposition, be 
 always great. The spirits of those holy men would 
 combine, I believe, to tell us of these things. Shall 
 we listen to their admonition coming to us from 
 beyond the grave; or, like the simple ones in the 
 Book of Proverbs, turning a deaf ear to the words of 
 wisdom, shall we " set at nought all their counsel, 
 and have none of their reproof " ? 
 
 It avails not to say more ; and I have done. One 
 desire only, in conclusion, would I earnestly express 
 for us all — viz., that when we are to be called hence 
 we may be found in the true faith and love of God, 
 in the true grace of Christ, and in the true fellowship 
 of the Holy Ghost ; and that meanwhile, having 
 sought first the kingdom of God and His righteous- 
 ness, we may find that in the life to come all the 
 good things which in this life we are not able to 
 conceive, will be added unto us. Amen. 
 
APPENDIX 
 
 NOTES AND EEFEEENCES. 
 
 Page 45 (^). Archbishop Spottiswoode's testimony in 
 FAVOUR OF John Knox. — See his Churcli History, ii. 184. 
 
 Ibid. (2). "ISTo one complained more bitterly than Knox 
 himself." — See Knox's History, book iv. a.d. 1562 ; Works, 
 ii. 310. 
 
 Ibid. (^). Speaking of the hasty manner in which 
 the Confession of Faith of 1560 was adopted, Dr Cook 
 writes : " The truth is, that the nobility gratified the min- 
 isters as to doctrine, that they might more easily gain their 
 object respecting the patrimony of the Church." — History 
 of Reform., ii. 333, note. See also Dr M'Crie's Life of An- 
 drew Melville, p. 71. 
 
 Page 46 (*). The sufficiency of Holy Scripture. 
 — When it is said in the text that " the Bible was not — 
 and never was intended to be — an all-sufficient guide under 
 such cu'cumstances," it must not be supposed that I doubt 
 the full sufficiency of Scripture, ]jroperly understood, upon 
 all points of necessary doctrine ; and also upon all points 
 of necessary, or most expedient, practice. For instance, I 
 consider the threefold ministry at least highly expedient, 
 and most especially so, out of regard to the duty of unity ; 
 
88 Appendix. 
 
 and I venture to think tliat the Scriptural authority of 
 Episcopacy, as the key-stone of that ministry, has been 
 unanswerably demonstrated elsewhere in a volume ^ dedi- 
 cated to four of the most accomplished Scotch Presbyterian 
 divines, my fellow-labourers in the work of the revision 
 of the Authorised Version of the New Testament — a work 
 carried on in the same Jerusalem Chamber which witnessed 
 the labours of the Westminster Assembly (1643-47). But 
 the remark in the text is made out of regard to the facts, 
 (1) that Scripture cannot be "properly understood," unless 
 certain conditions which itself prescribes for its right under- 
 standing are complied w^itli on the reader's part ; and (2) 
 that plain instances can be given where it has not been 
 understood, because the said conditions have been disre- 
 garded. That a suffering, as well as a victorious Messiah, 
 had been predicted in the Old Testament, loe can now see 
 most plainly ; but the Scribes and Pharisees could not see 
 it ; Paul himself, though instructed by Gamaliel, in his 
 time the most learned expounder of the Scriptures, could 
 not see it, before his conversion; for reasons which we 
 all know — viz. (1) they were strongly prejudiced against 
 such a view, as offensive to their national pride ; (2) they 
 had lost the true traditional interpretation of the texts 
 which declared it. In like manner, the Covenanters and 
 others could not see Prelacy in the Xew Testament — 
 though it had been seen most plainly in the Primitive 
 Church, and catholic -minded Christians have been able 
 
 1 ' The Outlines of the Christian Ministry Delineated, and brought to the 
 test of Reason, Holy Scripture, History, and Experience ; with a view to 
 the reconciliation of existing differences concerning it, especially between 
 Presbyterians and Episcopalians,' 1872. Also, 'Some Remarks on 
 Bishop Lightfoot's Essay on the Christian Ministry, with reference 
 especially to the Presbyterian Formula lequired at Ordination of Min- 
 isters and Elders, and to Dean Stanley's Sermon, preached at Glasgow, 
 on "the Burning Bush," ' 1879. 
 
 A copy of the former work may be obtained as a gift from the author, 
 by any Presbyterian minister or elder who may desire to read it, on 
 application to Messrs Grant, Booksellers, 107 Princes Street, Edin- 
 burgh ; only, if required to be sent by post, sixpence must be paid as 
 postage. 
 
Notes and References. 89 
 
 to see it all along — because (1) they were strongly pre- 
 judiced against it; (2) they had lost the true traditional 
 interpretation — in other words, the true method of under- 
 standing certain texts of the New Testament, which de- 
 clare it ; and declare it, not in connection direct or indirect 
 with the Church of Eome, or, in other words, with Popery 
 — the only view which the Covenanters were able to enter- 
 tain — but with the Church of Jerusalem, the first-born, 
 and the model of all Churches ; which had " James " for its 
 bishop, in the Scriptural and Apostolic age ; as we know 
 from a right understanding of certain texts of the ISTew 
 Testament, which have received that interpretation from 
 the beginning, and have received, and can admit of no 
 other. — See Outlines of Christian Ministry, pp. 58-70 ; 
 Kemarks on Bishop Lightfoot's Essay, pp. 19-32. And yet 
 even the Westminster divines (so far as I have been able 
 to discover from the published Minutes of the Assembly, 
 together with the several journals of Lightfoot, Baillie, and 
 Gillespie) either were not aware, or dissembled their know- 
 ledge, of that interpretation, and also of the early testi- 
 monies which unanimously support it. — See Outlines, &c., 
 pp. 77-85. 
 
 Page 47 ("). Obligation of continuity. — It may help to 
 explain to the reader what I understand by this expression, 
 if I may be permitted to quote a few words out of letters 
 I received not long since from two Presbyterian clergy- 
 men — unknown, I believe, to each other, and known but 
 slightly to me : one an eminent theological professor, the 
 other an esteemed parochial (city) minister; but neither, 
 let me add, of St Andrews or its neighbourhood : — 
 
 (1.) "Think of the enormous injury we have done our- 
 selves in Scotland by cutting, as we have done, the ties 
 of our connection and sympathy with the Church of the 
 fifteen centuries preceding the Eeformation." 
 
 (2.) "Whatever the ecclesiastical changes to take place 
 among us — and great changes must before long ensue — it 
 
 G 
 
90 Appendix. 
 
 is to be hoped that the past will not be disowned and dis- 
 credited as it was in the course of the sixteenth-century 
 movement. Juster views of what is rightfully due to it, 
 and of the influence it should exert over the present, are 
 beginning to prevail." — See also Dr Tulloch, quoted above, 
 p. 31. 
 
 Doubtless there are still too many who have no share 
 in this feeling; who, void of self-distrust, and disregardful 
 of the provision which our complex human nature requires 
 to meet its various wants and aspirations, are thankful to 
 Presbyterianism for having swept away, as it has done for 
 the most part, all such provision in the Church of Christ. 
 Even so able and accomplished a divine as Dr Rainy would 
 appear to be of this class. — See his Three Lectures on the 
 Church of Scotland, 1872, pp. 13, 16. He would still 
 draw the line hard and fast where, as he imagines, the Xew 
 Testament itself has drawn it, without taking any account 
 of what our own enlightened sense of the to TrpeVov may 
 suggest in the practical interpretation of S. Paul's rules : 
 
 (1) "Let all things be done evaxqixovois" 1 Cor. xiv. 40; 
 
 (2) TT/oos otKoSo/xTyy, 1 Cor. xiv. 26 ; (3) iv ayairrj — towards 
 the long dead as well as towards the now living, 1 Cor. 
 xvi. 14; (4) " The rest, ra Xonra, Stara^oyu-at, when I come," 
 1 Cor. xi. 34; see also 2 Thess. ii. 15. But does Dr 
 Rainy's Presbyterianism really include all that the New 
 Testament expressly sanctions and prescribes ? I fear not, 
 e.g. Confirmation 1 And does it not include some things 
 which the I^ew Testament does not expressly sanction, e.g. 
 infant baptism? — See my Tercentenary Discourse on the 
 Scottish Reformation (second edition, 1863), Appendix, 
 chaps, ii. and iii. 
 
 Page 47 (^). Obligation of unity. — Dr Rainy has ap- 
 pended to his Three Lectures &c., a note in which he states 
 his views upon the subject of Church unity. Such a 
 statement, coming from such a quarter, could not but be 
 interesting, and is entitled on every account to receive our 
 
Notes and References. 91 
 
 best attention. Indeed, had I been aware of its existence 
 sooner — for I only met with it for the first time a few 
 months ago — I should probably have taken an earlier op- 
 portunity of noticing it. It is a satisfaction to learn from 
 it how much we hold in common. He "acknowledges that 
 the visible Church ought to be one." He "acknowledges 
 that breaches which interrupt unity imply sin somewhere." 
 He " acknowledges that in proportion as they are recklessly 
 or wantonly made, or maintained under manifestly carnal 
 influences, in the same proportion the guilt of schism is 
 incurred or enhanced." So far, we seem to have obtained 
 all that we could desire. But he ** refuses to see unity 
 only in unity of constitution." He "maintains that not 
 all unity, not all visible unity, has failed even when 
 breaches have taken place which imply sin, and are at- 
 tended with evil." And we, on our part, most assuredly 
 agree mth him upon both these points ; we refuse what he 
 refuses, and we maintain what he maintains. A\niere, then, 
 do we diff'er, if indeed we do differ % I put the question 
 doubtingly, because in what Dr Rainy proceeds to say he 
 apj^ears to me to be going off the subject, which, as I under- 
 stand it, is our ^:)?-ac^zcrtZ duty in regard to the confessed 
 obligcdion of uiiity. "Whereas what he goes on to urge 
 comes to no more than this — that it is more schismatical to 
 impute schism in the case which he supposes, than it is to 
 be the schismatic. But, strictly speaking, what has this to 
 do with the obligation of unity ? Our wish is, I suppose, 
 to help one another to see the truth upon that subject ; 
 otherwise it would be better to keep silence concerning it. 
 It is obvious, then, to remark that there are degrees of 
 guiltiness in the failure of this duty. There is, first, the 
 degree which consists in religious separation between Chris- 
 tians, foreigners to each other, and speaking different lan- 
 guages, the guilt of which may be comparatively slight, and 
 in regard to the individuals who have been in no way 
 parties to it, none at all. Next, there is that which con- 
 sists in separation between fellow-countrymen, speaking the 
 
92 Apjyendix. 
 
 same language, and subjects of the same civil government. 
 Then there is that which consists in separation between 
 fellow-citizens and fellow-parishioners, which the primitive 
 Christians looked at from the central point of view of a 
 common altar, which implied partaking together of the Com- 
 munion of the body and blood of their common Lord and 
 Saviour — and, I must add, of the bishop's cathedra. 
 Lastly, there is the degree which consists in separation 
 between members of the same family, related by ties of 
 blood or of affinity to a common hearth. The guilt of these 
 three last degrees will be proportioned, in the case of indi- 
 viduals, by a variety of circumstances; among which is 
 especially to be kept in view the responsibihty incurred by 
 those who originally caused the separation, or subsequently 
 have given not only private but public, and not only pub- 
 lic but official or ministerial, countenance and encourage- 
 ment to it. 
 
 We are speaking, be it remembered, of an obligation 
 which is such because founded confessedly upon the com- 
 mand of God. We see God's commands plaiidy written 
 in every case ; and visible unity, I repeat, and Dr Eainy 
 admits, is one of those commands. But we do not see 
 written with equal plainness, except in a very general way, 
 the precise nature and consequence of disobedience. Ac- 
 cordingly, our Church teaches us to "pray, generally, to be 
 " delivered from schism ; " but she nowhere teaches us par- 
 ticularly in what the sin of schism consists, or what the 
 award which may be expected to follow as its punishment. 
 She tells us, indeed, that " it is evident unto all men, dili- 
 gently reading Holy Scripture and ancient authors, that 
 from the Apostles' time there have been three orders of 
 ministers in Christ's church — bishops, priests, and deacons ; " 
 and she says the same of no other ministry ; thereby sug- 
 gesting to us how we may at once fulfil the obligation 
 both of "continuity" and "unity." Further than this — 
 and the statement made in solemn prayer, that God, " of 
 His divine providence, hath appointed," not parity, but 
 
Notes and References. 93 
 
 •'divers orders in liis Church " — she lias not gone. But while 
 our Church herself has been thus judicious, thus charit- 
 able, her individual members have been often too prone 
 to take upon themselves to determine the sin in question, 
 and to deduce its consequences, with more or less strictness, 
 or more or less laxity, according as their minds have been 
 differently constituted — and sometimes, it must be admitted, 
 with little wisdom and less charity in either case ; forgetting 
 the express admonition of our divine Master, "Judge not, 
 and ye shall not be judged." Whether the saintly Bishop 
 Jolly, following the unanimous judgment of ecclesicastical 
 antiquity, erred, as Dr Eainy thinks (p. 22), by too much 
 particularity and too much strictness, when he pointed out 
 the method by which every Christian might be able — and, 
 in his opinion, was hound — to avoid the sin of schism, I 
 will not undertake to "judge." But I do not see that Dr 
 Rainy himself has any better, or indeed any other, method 
 to propose. And meanwhile, I may remind him of the 
 counterbalancing statement made in 1872— the same year 
 in which his own Lectures were delivered — by the present 
 Bishop of Edinburgh in a Synodal Address to his Clergy, 
 as follows : " We do not dispute that your members " — he 
 is speaking of Presbyterian ministers — "receive through 
 the sacraments administered by you that which your Church 
 leads them to expect they will receive ; nor do we doubt 
 that the Holy Ghost works in the conversion of souls to 
 God in and tlirough your ministry. It looidd, in our judg- 
 ment, he sin fid to doubt this." For myself I have said else- 
 where that " I cordially concur in these sentiments." — See 
 Mneteenth Century, May 1878, p. 906. 
 
 I hope Dr Rainy will now understand, better perhaps 
 then he did before, what the real position and sentiments 
 — I will not say of individuals among us, but — of our 
 Episcopal Church itself are upon the subject of unity. 
 It is not with our Church a question of " unchurching " or 
 " churching " others — of asserting or denying the validity 
 of non- Episcopal ordinances — but of approving of one 
 
94: Appendix. 
 
 method, and pro tanto disapproving of all others, with a 
 view to the avoiding of the sin of schism, and to the obeying 
 of God's command, the obligation of which we both equally 
 acknowledge — the command of visible unity. AVitli this 
 view, her dutiful and well-instructed members, while always 
 upholding the fullest right of appeal to the i^ew Testament 
 upon all matters both of faith and practice, are prepared 
 to point to the Creed and the Constitution — not the Creed 
 " alone," or the Constitution " alone " — of the undivided 
 Church of the early centuries, as affording the only basis 
 of unity yet discovered, and consequently as offering the 
 best, if not the only, hope to ourselves of recovering the 
 unity we have lost. And further, while the Eeformation 
 in this country produced not so much Schism as Chaos 
 (in which the old Eomanised Church of the country ceased 
 to exist as an organised body for nearly a century and 
 a half, i.e., till 1784, when Pope Innocent XII. appointed 
 I)r Thomas Xicolson as the first Yicar Apostolic, with Epis- 
 copal jurisdiction), we can point to the fact that the great 
 divines of the Church of England — with whom we take 
 our stand — have always maintained that the repudiation 
 of the usurped dominion of the Church of Eome was not 
 intended for, and did not constitute, on their part, or on the 
 part of the English people, an act of separation from that 
 Church (however much they might feel called upon to 
 protest against its corruptions as well as against its aggres- 
 sions), but rather an act of restored, confirmed, and im2:)roved 
 union loith the Catholic Church of the primitive ages before 
 the overbearing spirit of Eome had caused the division of 
 East and West. 
 
 If Dr Eainy can show to us what he considers a better 
 method than this to assist us to fulfil the obligation of 
 visible unity, I will not say that we shall at once accept it 
 upon his recommendation, when we consider the kind and 
 extent of authority upon which our own method rests ; 
 but I can say confidently that we shall listen to it with 
 much interest, and gladly give to it our earnest attention. 
 
Notes and References. 95 
 
 III the meantime he will, I trust, perceive that there is 
 something more, very much more, in the matter, and in- 
 volving other and far larger results, than he appears to 
 suppose, when he expresses his " surprise that an honest 
 difference of judgment regarding the number and relation 
 of office-bearers whom Christ appointed to watch over His 
 Church — a difference involving possibly some degree of 
 sin on one side or other — should be conceived to place 
 either party in an exceptional or critical relation to salva- 
 tion, or to the care of the Great Shepherd." 
 
 Dean Stanley, like many others, in his Lectures on the 
 History of the Church of Scotland, has repeatedly spoken 
 of Episcopalians as " Seceders " (see pp. 149, 169, 172). 
 If by this he means " separatists," he is mistaken. There 
 has been no " separation " on our part. We have been 
 disestablished and disendowed once and again by question- 
 able — because constitutionally incomplete — authority, but 
 we have never separated. The separation of Free Church- 
 men, as of the Original Seceders and other Dissenters, was 
 their own act — an act doubtless in their own opinion amply 
 justified and fully called for. 
 
 Having said this, let me add that I readily join with 
 Dr Rainy in maintaining : — 
 
 (1.) That "no [church] institution should be accepted 
 or sanctioned unless it could be made good to the Church's 
 conscience out of God's AVord, and set up on that ground, 
 cordially, heartily, and resolvedly" (p. 27) — only I must 
 stipulate that the Church's conscience be well and com- 
 petently informed. 
 
 (2.) That, "if we are to have the Church, then we 
 must have regard to what the Church was meant to be " 
 (p. 27). 
 
 (3.) That " if Episcopacy be the right way of it, then 
 we ought to keep it, and organise our Church with bish- 
 ops; but to put it in working order" (p. 28). Very good 
 advice, which has been much needed heretofore, and more 
 or less is stiU needed; and the more it is needed the 
 
96 Appendix. 
 
 more we have to lament tliat Dr Eainy himself and other 
 good Presbyterians are not helping us to carry it into 
 effect. 
 
 (4.) That "the Church has to realise its peculiar position 
 and calling by a constant regard both to truth and lilerty, 
 the authority of the Lord being supreme over both ; and 
 constant regard both to iiurity and to charity, the author- 
 ity of the Lord being supreme over both " (p. 44 et seq.) 
 
 (5.) That "the Christian people feel [or ought to feel] 
 that theu' footing is as good and sure as that of the office- 
 bearers " (p. 51). 
 
 (6.) That "as Christians, as Churches, we ought never 
 to forget that first — unconditionally, always first — we have 
 truth to speak, whether men will hear or forbear, and we 
 have a type of life to fulti], and be, whether men Avill 
 approve or condemn" (p. 83). 
 
 On the other hand, may I not be allowed to request Dr 
 Rainy, as a lover of truth and charity, to reconsider the 
 description which, at p. 94, he gives of Episcopacy, as '^ an 
 empirical arrangement, so doubtful in its evidence that 
 the Scripture proof of it is given up as hopeless by many 
 even of the Episcopalians " ! and to compare that descrip- 
 tion with the words of the greatest divine who has ap- 
 peared in Western Christendom since the Reformation — 
 Richard Hooker? 
 
 "A thousand five hundred years and upwards the 
 Church of Christ hath now continued under the sacred 
 regiment of bishops. Neither for so long hath Christianity 
 been ever planted iii any kingdom throughout the world, but 
 with this kind of government alone." — Ecc. Pol., vii. 1, 4. 
 
 " It clearly appeareth out of Holy Scripture that Churches 
 Apostolic did know but three degrees in the power of 
 ecclesiastical order : at the first, apostles, presbyters, and 
 lieacons ; and afterwards, instead of apostles, bishops." — 
 lUd., V. 78, 79. 
 
 "I may securely, therefore, conclude that there are at 
 this day in the Church of England no other than the same 
 
Notes and References. 97 
 
 degrees of ecclesiastical order, namely, bishops, priests, and 
 deacons, which had their heginning from Christ and His 
 blessed Apostles themselves.^' — Ibid., sect. 12. 
 
 Page 47 (^). Obligation of gratitude. — It is a curious 
 instance of the power which, among his other various gifts. 
 Dean Stanley possesses, of making his imagination domi- 
 neer over the facts with which he has to deal, that he has 
 not scrupled to write, publish, and republish in a second 
 edition, what follows ; he is speaking of the Revolution of 
 1688 : "When the earthquake came in which Episcopacy 
 perished (!), the Scottish soil had been to a certain degree 
 prepared for its overthrow by the fact that the earliest 
 evangelisers had not been bishops." — Four Lectures, &c., 
 p. 24, 2d edit., 1879. The reader will be able to judge of 
 the accuracy of this statement from what he will find 
 below, p. 101, where the subject is again referred to. 
 
 Page 49 (^). ^o one acknowledged more fully than 
 Knox himself the assistance received from England. 
 -^See his History, ii. 84-87, and compare S. Giles's Lec- 
 tures, p. 129. 
 
 Page 51 (^). The people's determination to assim- 
 ilate England to Scotland by force of arms. — 
 " The Solemn League and Covenant " was framed in 
 Edinburgh, 1643, under the influence of Yane, who had 
 gone thither to induce the Scotch to join the Parliamentary 
 forces against the king ; which they did upon the condition 
 that England was to accept the same League and Covenant. 
 — Comp. the remarks of Dr Eainy, Three Lectures, p. 39 e^ 
 seq. " The effect was that the nation proved to have pledged 
 itself to a work beyond its strength, and Scotland to a 
 task as much beyond her rights as beyond her strength." 
 
 Page 52 Q-^). Mistaken prominence given to the Old 
 Testament. — See Dr Cunningham's Church History, ii. 
 
98 Appendix. 
 
 137. "The Old Testament epoch seemed to have been 
 revived in our count^3^ . . . Religion was dominant 
 in the national mind, but it tvas not that of the Gospd; 
 it was narrow in its notions, and somewhat bitter in its 
 spirit." Again, ibid., p. 255 — "The partiality for the 
 Old Testament, which began immed lately after the Refor- 
 mation, still continued, and was very characteristic of all 
 the Covenanters." A quotation from the Old Testament 
 lost the battle of Dunbar. — See Lyon's Personal History 
 of King Charles II., 1650-51, p. 78; and comp. Mac- 
 aulay, Hist., iii 25, quoted by Dean Stanley, Four Lect., 
 p. 83 e^ seq. 
 
 Page 53 (^^). Observance of fasts and festivals 
 ABOLISHED. — See First Book of Discipline, chap. i. 
 
 Page 54 (^^). Four armies in Scotland, each main- 
 taining A different cause. — Viz., (1) the Scotch 
 (Presbyterian) army, under General Lesley, for King 
 and Covenant combined; (2) the English (Independent) 
 army, under Cromwell, which was for neither ; (3) the 
 Highland army, under General Middleton, which was for 
 the King without the Covenant ; (4) the Westland, or 
 ultra -Covenanting army, which was for the Covenant 
 without the King. 
 
 Page 55 (^^). Principal R. Baillie's testimony to the 
 state of the times. — See his Letters and Journals, ed. 
 1842, iii. 127. 
 
 Page 57 i}^). Testimony of the Commission of the 
 General Assembly to the state of the times. — See 
 Balfour's Annals of Scotland, iv. 318-321. 
 
 Page 60 (^^). Fourfold infliction of divine punish- 
 ment. — See South's Sermon on Isaiah v. 4 ; Works, iv. 
 91 e^ seq. 
 
Notes and References. 99 
 
 Page 61 i}^). Coxduct of the Breda Commissioners 
 TOWARDS Charles II. — See Jaffray's Diary, first pub- 
 lished by one of his descendants in 1834, Lyon's Pers. 
 History, p. 30. The Eev. John Livingston, one of the 
 three clerical commissioners, seems to have been conscience- 
 smitten by a similar feeling of remorse. See Lyon, ihid., 
 pp. 20, 29, 41; and comp. Burton, Hist., viii. 20; and 
 Carlyle, there quoted. 
 
 Ihld. {^'j. The king's subsequent course of duplicity. 
 — See, for example, his Dunfermline Declaration, Aug. 16, 
 1650, and his speech in the Parliament of Perth, Nov. 
 same year. Dr Eainy, in reference to the Breda document, 
 though manifestly anxious to make the best of that un- 
 happy period, confesses that "immediate entanglements 
 followed, which got worse and worse, till Scotland was 
 utterly paralysed and bewildered." — Three Lect., p. 40. 
 No king had ever to undergo a more painful contrast than 
 Charles II. underwent in the religious ceremonies of his 
 coronation at Scone, Jan. 1, 1651, and of his coronation 
 at Westminster Abbey, April 23, 1661. It is things like 
 these which ought to lie heavy upon the conscience of a 
 Cliristian people, and which give so much occasion for the 
 solemn petition of our Litany : " Eemember not. Lord, our 
 offences, nor the offences of our forefathers, neither take 
 Thou vengeance of our sins" / 
 
 Hid. (^^). Fallacy of confounding Popery and Pre- 
 lacy. — Among the various weapons forged, with little 
 regard to truth and fairness, in order to be used against 
 Episcopacy, there is none that has been employed more 
 frequently or more unscrupulously than the fallacy which 
 represents it as necessarily tending to, or closely allied with, 
 Popery. Whereas the fact is, that even Presbytery itself 
 has not been to it a more fatal enemy. This has been felt 
 and understood so well throughout Eastern Christendom, 
 where Episcopacy was universal from the beginning, that 
 
100 Appendix. 
 
 so far from any token of sympathy or alliance being 
 visible there between it and Popery, the most determined 
 antagonism is to be found between them. On this sub- 
 ject, which is a highly interesting and important one, the 
 reader may see the facts of the case fully, and I trust 
 accurately, stated in my Tercentenary Discourse on the 
 Scottish Eeformation, Appendix, chap, v., and in Outlines 
 of the Christian Ministry, pp. 117-136. 
 
 Par/e 63 Q^). Dunblane Diocesan Synods (1662-88). 
 — See the authentic and complete Report, preserved in the 
 Diocesan Register, which was published in 1877 by Dr 
 John Wilson, the late esteemed parish minister of Dun- 
 
 Ibid. (-^). Testimony of the late Principal P. C. 
 Campbell of Aberdeen in favour of ^N'orth American 
 Episcopacy. — " Surely the the visible Church is not 
 always to remain in its present divided condition. . . . 
 In the Protestant Episcopal Church of the United States, 
 the admirable constitution of which combines the advantages 
 of Presbytery and Ejnscopacy, the lay element is repre- 
 sented and employed in a most wise and efficient manner." 
 — Theory of Lay Eldership, p. 6Q et seq. 
 
 PART 11. 
 
 Page 69 (^^). Testimony of Lawrence Charteris, 
 minister of Dirleton. — See Grub, Eccles. Hist., iii. 
 325-327. Charteris had been a friend of Leighton, and 
 was a man of such high and independent character, that 
 he resigned his professorship of Divinity in the University 
 i)i Edinburgh, rather than consent to the Test Act of 1681. 
 
Notes and References. 101 
 
 Page 70 P). Bishop Rose's interview with the 
 Prince of Orange. — See his letter to Bishop Campbell, 
 October 1713, first published by Bishop Keith in his 
 historical Catalogue, 1755. In the second edition, 1824, 
 it is to be found, pp. 65-72. 
 
 Page 75 (-^). Article of the Revolution Settlement 
 IN FAVOUR OF Presbyterianism, April 11, 1689. — The 
 reader who wishes to see the accuracy of this article of the 
 Claim of Right fully canvassed may consult Bishop Sage's 
 work, Fundamental Charter, &c., Examined, first published 
 1695, and reprinted for the Spottiswood Society, 1844. 
 Burton's History, chap. Ixxxiii. will also afford sufficient 
 light upon the secular and unconstitutional character of the 
 same settlement. 
 
 Page 77 {^^). See Dr Rainy's Three Lectures, in answer 
 to Dean Stanley, p. 46. 
 
 lUd. p). See Dr Rainy, ihid., p. 49. 
 
 Page 80. ("''). Was Scotland reformed from Popery 
 BY Presbyters 1 — On this point, see Bishop Sage's Funda 
 mental Charter, pp. 98-101. 
 
 Ibid. (^''). Scotland converted from heathenism by 
 bishops. — This subject has been already touched upon 
 above, p. 47. On the facts stated in the text, see Grub's 
 Eccles. Hist., vol. i. : for S. !N'inian, p. 12 ; for S. Palladius,. 
 S. Serf, and S. Ternan, pp. 26, 28 et seq.; for S. Kentigern, 
 p. 36; for S. Machar, p. 55. 
 
 Having mentioned in the text that the first evangelisers 
 of Scotland, even when not bishops themselves (as S. 
 Columba probably was not), were ordained and sent by 
 bishops (as S. Columba was ordained by Finian, Bishop of 
 Clonfert, see Cunningham, Church Hist., i. 54), I may add 
 here that the only reference to Ordination which I have 
 
] 02 Apioendix. 
 
 observed throughout the S. Giles's Lectures (except what 
 is said of Knox's loose sentiments concerning it at p. 
 139) is as follows : "The superiors of the greater monastic 
 bodies possessed the privilege of wearing the mitre, which 
 carried with it the power of conferring minor orders on 
 the mehihers :" therefore not the power of conferring the 
 orders of bishop, priest, or deacon. — See Third Lect., 
 p. 78. 
 
 Page 80 (^^). Undue stringency of the Presbyterian 
 SUBSCRIPTION FORMULAS. — I readily admit that upon all 
 points of essential doctrine every Church is fully justified 
 in requiring of its spiritual or gzi(^^6"/-spiritual office-bearers 
 a promise that, so long as they retain the office to which she 
 admits them, they will teach only as she prescribes ; they 
 will not directly or indirectly attempt to subvert or gain- 
 say what she in her authorised formularies holds to be the 
 truth. But to extend this requirement to questions of 
 Church polity and Church worship is surely inconsistent 
 with high notions of Christian liberty ; so much so, that 
 our Episcopalian Churches, which attach a much greater 
 relative value to questions of that kind, and are complained 
 of by Presbyterians for so doing (see, for example, Dr 
 Rainy's Three Lectures), have abstained from making it ; 
 and however in the past, Presbyterians might have thought 
 it excusable as a security against undue or arbitrary influ- 
 ence, they can scarcely any longer avail themselves of such 
 a plea. So long as that requirement remains in its present 
 form, I do not see how Dr Rainy can fairly take us to task 
 upon this score, or claim for Free Churchmen a greater 
 degree of liberality, as he does, when he writes : " We on 
 our side are withheld from erecting any of our 2^oints into 
 corresponding importance," — i.e., importance correspond- 
 ing to that which Episcopalians attach to theirs — "not 
 by any doubt about their authenticity, but by the view tee 
 take of our Lord's ivay of dealing loith men in matters of 
 salvation." — Ibid., p. 94. 
 
Notes and References. 103 
 
 Xow, all I need say in answer to such a boast is tliis : I 
 should be sorry indeed to see our Episcopal Church attenijjt 
 to lay a yoke upon the neck of oui' candidates for orders — 
 upon our lay officers, of all kinds, we lay no yoke at all, 
 except that in some instances we require them to be com- 
 municants — such as would be implied in the precise words, 
 mutatis mutandis, of the Presbyterian formulas. 
 
 The subscription formula of the Church of England, as 
 relaxed since 1866, for all her clergy, is as follows : — 
 
 " I, A E, do solemnly make the following declaration : 
 I assent to the Thirty-nine Articles of Religion, and to 
 the Book of Common Prayer, and of the ordering of 
 bishops, priests, and deacons. I believe the doctrine of 
 the United Church of England and Ireland, as therein set 
 forth, to be agreeable to the Word of God ; and in public 
 prayer and administration of the sacraments, I will use the 
 form in the said book prescribed, and none other, except 
 so far as shall be ordered by lawful authority." 
 
 Our own Episcopal Church, besides " the form of sub- 
 scription to the Thirty-nine Articles," and " the form pro- 
 mising obedience to the canons " (see App. to Canons, Nos. 
 VIII. and IX.), requires nothing but the promise in the 
 ordination service ; "I will give my faithful diligence 
 always so to minister the doctrines and sacraments and dis- 
 cipline of Christ as the Lord hath commanded and this 
 Church hath received the same." 
 
 Our Episcopal sister Church in the United States of 
 America is still more concise and sparing in her require- 
 ments : " I do believe the Holy Scriptures of the Old and 
 ^ew Testament to be the Word of God, and to contain all 
 things necessary to salvation ; and I do solemnly engage to 
 conform to the doctrines and worship of the Protestant 
 Episcopal Church in the United States." 
 
 In short, it must be said, our Episcopal Church in these 
 days has too much self-respect, too much regard to the just 
 freedom of her ministry, and too much confidence in the 
 soundness of the principles which guided her in adopting 
 
104 Appendix. 
 
 her forms both of Church worship and Church polity, and in 
 the wisdom and authority of the forms themselves, to think 
 of requiring from her clergy — and still less from any of her 
 lay or semi-lay office-bearers — a solemn promise, such as the 
 Established Church and the Free Church of Scotland alike 
 demand from all probationers before receiving licence, and 
 from all office-bearers at the time of their admission, to 
 the elBFect "that they will not endeavour, directly or in- 
 directly, the 2^'i'ejudice or subversion — not only of ' the doc- 
 trine,' but 'of the worship, discipline, and government of 
 this Church; renouncing all doctrines, tenets, and ojnnions 
 luhatsoever, contrary to or inconsistent with the said doc- 
 trine, worsMiJ, discipline, and government.' " 
 
 We all know that what forbids every " endeavour " 
 tending to the " prejudice or subversion " of a form or 
 institution, may he and is construed to forbid every 
 endeavour tending to its correction and amendment, or 
 its adaptation to altered circumstances. That the Presby- 
 terian formula has an evil effect upon the minds of some 
 distinguished members of their ministry, we have seen con- 
 fessed under their own hands. They consider themselves 
 precluded by that obligation from advocating improvements 
 of which they feel the need in their system. I know of 
 nothing to prevent me from advocating, if I please, the 
 use of extemporaneous prayer; but Dr Eainy, I conceive, 
 must be precluded by his solemn promise from advocating 
 the use of a liturgical service ; yet these things, confessedly 
 in his judgment, have nothing to do with " the view taken 
 of our Lord's way of dealing with men in matters of salva- 
 tion, " and ought not therefore to be circumscribed by such 
 barriers. 
 
 I cannot conclude these remarks without desiring to 
 remind our Presbyterian brethren, both ministers and 
 elders, that the stringency of which I complain is no proper 
 part of their ecclesiastical system, as derived from the 
 Westminster Assembly — it is a more recent innovation ; and 
 in dealing with it, I would venture to plead, their duty 
 
Notes and References. 105 
 
 is to go back to the ground taken np by the Assembly, 
 of which an authority so weighty and unexceptionable as 
 Professor Mitchell thus writes, in his valuable Introduc- 
 tion to the jDublication of the original Minutes in 1874 : — 
 
 " Some will have it that English Presbyterianism from 
 its origin was narrow and illiberal. ... It cannot be 
 denied at least that it led the van and bore the brunt 
 of the battle in the struggle for civil liberty. . . It 
 objected to the gradual tightening of the subscriptions in 
 the English Church, desiring that these should he limited 
 to the Articles, and to those of them directly relating to 
 matters of faith. Among its first uses of its victory in 
 1640 was the abolishing of the Court of High Commis- 
 sion, and setting aside the Canons of Archbishop Laud, that 
 the clergy should bind themselves by oath never to consent 
 to changes in the government of the Church. The West- 
 minster divines themselves, from their earnest desire to 
 form one comprehensive Church, did not require sidjscrijjtion 
 to their Directories for loorshijp and for Church government!' 
 — P. Ixxi, note. 
 
 Upon this matter, then — if we look to the forms of sub- 
 scription now required under Episcopacy and under Pres- 
 byterianism — would it not seem that the former is treading 
 in the steps of the liberal Puritans, and the latter in the 
 steps of Archbishop Laud % 
 
 The various changes which the Presbyterian forms of 
 subscription have undergone, may be seen in i\Ir Taylor 
 Innes's Law of Creeds in Scotland, chap. ii. 
 
PRIN'TED BY WILLIAM BLACKWOOD AND SONS. 
 
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