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A    History   of  Congregational    Independency 
in  Scotland 


PUBLISHED    BY 

JAMES   MACLKHOSE   AND   SONS,   GLASGOW 
gublisUcrB  to  the  anibeteitu. 

MACMILLAN    AND  CO.,   LONDON    AND   NEW  yORbC 

Lonaon,  •     •     •  Shn/>kni,  Hamtlion  and  Co, 

Cambridge,  -     -  Maciniiian  and  Bowes. 

Edinburih,  •     ■  Douglas  and  Foulis. 


I      APR  22  1949    ^ 

A   History  of  >%^/c^L6tM^ 


Congregational  Independency 
In   Scotland 


By   James    Ross 

Minister  of  the  Congregational  Church, 
Eglinton  Street,  Glasgow 


Glasgow 
James    MacLehose    &   Sons 

Publishers  to  the  University 
1900 


GLASGOW  :     PRINTED   AT   THE   UNIVERSITY   PRESS 
BY   ROBERT   MACLEHOSE   AND   CO. 


PREFACE. 


Fifty-two  years  ago,  on  the  occasion  of  the  jubilee  of 
the  origin  of  the  Congregational  Churches  in  1798,  a 
proposal  was  made  that  a  history  should  be  prepared, 
but  although  some  materials  were  gathered  for  this  pur- 
pose by  the  late  Mr.  R  Kinniburgh  of  Edinburgh,  no 
steps  appear  to  have  been  taken  with  a  view  to  publica- 
tion. It  seemed  iitting  that  the  centenary  of  the  origin  of 
later  Independency  in  Scotland  should  be  signalised  by  an 
attempt  to  carry  out  the  proposal  of  the  fathers  of  half  a 
century  ago,  and  also  to  meet  the  desire  which  has  often 
been  expressed  for  a  historical  account  of  the  Independent 
churches  in  Scotland  down  to  the  present  time ;  and  it  is 
with  this  object  that  the  present  work  has  been  undertaken. 
It  will  be  found  to  consist  mainly  of  a  history  of  origins,  and 
that  most  of  the  record  here  given  deals  with  the  various 
forms  of  Christian  enterprise  on  the  part  of  the  churches  in 
their  beginnings.  It  could  not  well  be  otherwise,  for  in  the 
absence  of  those  ecclesiastical  organisations  which  belong  to 
other  religious  bodies,  and  which  make  their  history  more  or 
less  eventful,  it  is  only  in  connection  with  some  new  depar- 
tures in  thought  and  activity  that  Congregational  church-life 
affords  materials  for  historical  record. 

In  view  of  the  fact  that  the  designation  "  Congregational " 
or  "  Independent "  can  be  consistently  claimed  by  many 
religious  communities  which  practise  Congregational  polity, 
but  which   are   better  known  under  other  designations,  the 


vi  PREFACE 

scope  of  this  work  has  necessarily  been  limited.  To  include 
in  a  history  of  Congregational  Independency  an  account  of 
such  communities  as  the  Baptist  churches,  the  Society  of 
Friends,  the  various  meetings  of  Plymouth  Brethren  and 
others,  on  the  ground  that  they  all  adhere  more  or  less  to 
the  principles  of  Congregational  polity,  would  be  misleading, 
seeing  they  prefer  to  be  known  by  designations  which  they 
regard  as  more  distinctive  of  their  principles  and  aims  than 
their  Congregationalism.  The  account  here  given  is  there- 
fore confined  to  those  churches  which  have  been  known  as 
Congregational  or  Independent,  and  which  have  given 
prominence  to  that  designation  throughout  their  history.  I 
have  further  to  explain  that  although,  as  a  matter  of  fact, 
most  of  the  Independent  churches  in  Scotland  are  connected 
with  the  Congregational  Union  of  Scotland,  this  history  is 
not  meant  to  be  confined  to  them,  but  is  intended  to  include 
all  professedly  Congregational  Churches,  so  far  as  I  have 
been  able  to  obtain  any  information  regarding  them. 

The  account  given  of  the  churches  that  came  into  exist- 
ence towards  the  end  of  the  eighteenth  century  is  more  full 
than  that  given  of  the  Evangelical  Union  churches  of  a  later 
date.  A  very  full  "  History  of  the  Evangelical  Union," 
by  the  late  Dr.  Fergus  Ferguson,  having  appeared  some 
years  ago,  I  have  not  thought  it  necessary  to  go  over  at 
length  the  ground  covered  by  that  work.  At  the  same 
time,  in  the  chapters  devoted  to  an  account  of  the 
Evangelical  Union  and  Theological  Hall,  and  to  notes  on 
the  "  Origin  of  Churches,"  such  information  has  been 
given  as  may  supplement  Dr.  Ferguson's  history  by  a  record 
of  facts  and  events  in  connection  with  the  churches  of 
the  Evangelical  Union  up  to  the  present  date. 

In  the  compilation  of  a  work  such  as  the  present  an 
author  has  to  avail  himself  of  many  sources  of  help.  I  have 
given  references  to  many  of  the  books  and  pamphlets  I  have 
consulted,  but  the  main  sources  of  my  information  have  been 
the  biographies  of  the  brothers  Haldane,  the  Eev.  Dr.  Ward- 
law,  and  Kev.  Messrs.  Greville  Ewing  and  John  Watson,  and 
the  manuscripts  of  the  late  Mr.  E.  Kinniburgh,  which  have 


PREFACE  vii 

been  kindly  placed  at  my  service  by  the  committee  of  the 
Congregational  Union  of  Scotland,  besides  the  various  periodi- 
cals issued  by  the  churches  throughout  their  history.  In 
order  to  avoid  crowding  the  pages  with  too  many  references 
to  books,  I  have  noted  only  those  likely  to  be  accessible  to 
readers  who  may  wish  to  consult  them,  but  I  have  got  help 
from  many  volumes  the  bare  naming  of  which  would  occupy 
much  space.  I  have  specially  to  thank  Dr.  Adamson  and 
Dr.  Craig  for  their  account  of  the  Evangelical  Union  and 
Theological  Hall ;  and  to  the  former  I  am  also  indebted  for 
much  of  the  information  given  regarding  the  periodicals  of 
the  Evangelical  Union  churches,  and  other  valuable  aid.  To 
those  pastors  and  secretaries  who  responded  to  my  applica- 
tion for  information  regarding  their  churches,  and  to  all 
other  friends  who  have  so  willingly  aided  me  in  various 
ways,  I  beg  to  record  my  hearty  thanks. 

The  first  four  chapters  are  reprinted  from  papers  which  I 
contributed  to  The  Scottish  Congregationalist  some  years  ago. 

JAMES  ROSS. 


Glasgow,  December,  1900. 


CONTENTS. 

PART  I. 

EARLY  INDEPENDENCY  IN  SCOTLAND. 

CHAPTER  I. 

INDEPENDENCY  AND  THE  SCOTTISH  REFORMERS. 

The  political  and  religious  character  of  the  Scottish  Reformation — The 
principle  of  Congregational  Independency  indicated  in  the  "  Scots 
Confession"  of  1560  and  the  "First  Book  of  Discipline"  of  1561 — 
The  difference  between  Independents  and  the  Scottish  Reformers  as 
to  the  membei'ship  of  the  Christian  Church — The  changes  introduced 
by  the  "Second  Book  of  Discipline"  in  1581 — The  origin  of  the 
General  Assembly  and  the  functions  and  powers  given  to  it — The 
departure  from  the  Independency  of  the  early  Reformers  by  the 
adoption  of  the  "Second  Book  of  Discipline" — Subsequent  opposition 
to  Independency.  Pp.  1-14 

CHAPTER  11. 

ATTITUDE  OF  PRESBYTERIANS   TOWARDS   INDEPENDENCY. 

First  acquaintance  with  English  Independency  by  Scottish  Presbyterians 
— Visit  of  Robert  Browne  to  Scotland  in  1583,  and  treatment  of  him 
by  the  Presbytery  of  Edinburgh — Visit  of  John  Penry — Declarations 
of  the  General  Assembly  against  Independency  in  1641  ami  1647 — 
Influence  of  Cromwell  and  his  soldiers — Attempt  of  Alexander  Jaffray 
and  others  to  form  an  Independent  church  in  Aberdeen  in  1652,  and 
failure  of  the  Scheme.  Pp.  15-23 


X  CONTENTS 

,  CHAPTER  III. 

THE  GLASITES. 

The  place  of  the  "  Covenants  "  and  covenanting  in  connection  with  Scottish 
Presbyterianism — John  Glas's  protest,  and  gradual  adoption  of  Inde- 
pendent principles — Separation  of  members  of  his  congregation  for 
"fellowship" — Prosecution  of  Glas,  and  his  deposition  from  the 
ministry  in  1728 — Peculiar  views  and  practices  of  Glas  and  his 
followers — Formation  of  churches — Robert  Sandeman  and  his  views — 
Causes  of  the  decay  of  the  Glasite  churches.  Pp.  24-31 


CHAPTER  IV. 

THE  OLD  SCOTS  INDEPENDENTS. 

Origin  of  several  religious  parties  in  eighteenth  century,  viz.,  the  Secession 
Church,  the  Relief  Church,  the  Old  Scots  Independents,  the  Old 
Scotch  Baptists,  the  Bereans,  and  the  Cameronians — "The  Case  of 
Robert  Smith  and  James  Feri'ier,"  and  their  adoption  of  Independent 
principles — Formation  of  churches — Union  with  Inghamite  churches — 
Causes  of  failure  of  Old  Scots  Independent  churches.  Pp.  32-40 


PART   II. 

LATER  INDEPENDENCY  IN  SCOTLAND. 

CHAPTER  V. 

BEGINNINGS. 

Origin  of  Independent  churches — State  of  Religion  in  Scotland  at  close  of 
eighteenth  century — Narrow  and  exclusive  spirit  of  the  various 
churches — Influence  of  the  French  Revolution — Missionary  enterprise 
of  the  pioneers  of  later  Independency — Mr.  R.  Haldane's  foreign 
missionary  scheme,  and  its  failure — Influence  of  the  Missionary 
Magazine — Formation  of  the  Edinburgh  Tract  Society  and  Gratis 
Sabbath  School  Society — Lay-preaching  in  Gilmerton,  and  its  results 
— Missionary  tour  through  the  North  of  Scotland  by  Messrs.  Haldane 
and  Aikman — Results  of  their  labours.  Pp.  41-54 


CONTENTS  xi 

CHAPTER  VI. 

PROGRESS. 

Institution  of  the  Society  for  the  Propagation  of  the  Gospel  at  Home — 
Itinerancies  throughout  Scotland — Mr.  R.  Haldane's  "Tabernacle" 
scheme — Sells  his  estate  at  Airthrey — Messrs.  Ewing  and  Innes  leave 
the  Established  Church — Formation  of  a  Congregational  church  in 
Edinburgh — Its  Constitution — Proceedings  in  connection  with  the 
ordination  of  Mr.  J.  A.  Haldane — Opening  of  Tabernacles  in  Glasgow 
and  Dundee — The  specific  object  in  view  in  founding  Tabernacles. 

Pp.  55-65 

CHAPTER   VII. 

OPPOSITION. 

Acts  of  the  General  Assembly  against  lay-preachers  and  "  vagrant "  teachers 
— "Pastoral  Admonition"  of  the  General  Assembly — Proposal  to  put 
down  "  unlicensed  "  preaching  by  civil  enactment — Repressive  attempts 
by  ministers  and  church-courts — Case  of  M 'Arthur  r.  Campbell  in 
Court  of  Session — Judgment  of  Lord  Meadowbank — Messrs.  Haldane 
and  Campbell  threatened  with  imprisonment — Persecution  and  eviction 
of  tenant-farmers  in  the  Highlands — Trials  of  ministers — Action  of 
Anti-burgher,  Cameronian,  and  Relief  Churches  against  lay-preaching, 
etc. — Chief  causes  of  this  antagonism — Rowland  Hill's  criticism  of 
action  of  church-courts — Resolutions  of  a  later  time  rescinding  repressive 
acts  of  General  Assembly  and  other  church-courts.  Pp.  66-75 


CHAPTER  VIII. 

CONTROVERSY   AND  DIVISION. 

Reasons  for  adoption  of  Congregational  principles  by  the  early  Congre- 
gational churches  in  Scotland — The  weekly  observance  of  the  Lord's 
Supper  and  institution  of  the  "weekly  meeting" — Liberal  views  of 
Greville  Ewing — Origin  of  practice  of  "Mutual  Exhortation,"  and 
Mr.  Ewing's  views  regarding  it — Publication  of  Mr.  J.  A.  Haldane's 
"Views  of  Social  Worship,"  etc. — Advocacy  of  the  "Views,"  and 
also  of  "Plurality  of  Elders"  by  Messrs.  William  Ballantine  and  R. 
Haldane — Withdrawal  of  Mr.  R.  Haldane's  support  from  churches  not 
adopting  his  views — Adoption  of  Baptist  Views  by  Messrs.  Haldane — 
Disastrous  effects  of  controversies  on  the  churches — Dr.  Alexander's 
remarks  on  the  divisions  of  the  time.  Pp.  76-85 


xii  CONTENTS 

CHAPTER  IX. 

RESETTLEMENT. 

Trials  of  ministers  and  churches  resulting  from  withdrawal  of  support  by 
Mr.  R.  Haldane — Origin  of  Congregational  Union — Original  aims  of 
the  Union — Objections  to  the  institution  of  the  Union — Its  unde- 
nominational character — Benefits  to  the  churches  from  the  institution 
of  the  Union — Christian  fellowship  enjoyed  at  its  meetings — Miscon- 
ception of  the  Union  by  Presbyterians — Subsequent  changes  in  its 
constitution — Other  agencies  and  societies  of  the  churches :  The 
Paisley  Society  ;  Edinburgh  Itinerant  Society ;  Perth,  Angus,  and 
Mearns  Itinerant  Association  ;  Northern  Association  of  Congregational 
churches  ;  and  Glasgow  Congregational  Union.  Pp.  86-99 


CHAPTEE  X. 

MINISTERIAL  EDUCATION. 

Schemes  of  Mr.  E.  Haldane  for  promoting  Ministerial  Education — Theo- 
logical Classes  in  Edinburgh,  Glasgow,  and  Dundee — Mr.  Ewing's 
first  "  Memorial  on  Education  for  the  Ministry"  in  1804;  his  second 
"  Memorial "  in  1808 — Objections  to  his  proposals — Institution  of  the 
Glasgow  Theological  Academy  in  1811 — Its  professors,  course  of  study, 
endowments,  etc.  Pp.  100-108 

CHAPTER   XL 

DIFFICULTIES  AND  ENCOURAGEMENTS. 

State  of  the  churches  subsequent  to  the  formation  of  the  Congregational 
Union — Eff'ects  of  unfavourable  situation  of  churches,  decrease  of 
churches  owing  to  former  divisions,  and  emigration,  and  effect  of  con- 
•  ditions  of  membership — Benefits  to  the  churches  from  the  Theological 
Academy — Congregationalists  and  Public  Questions — The  "Voluntary" 
controversy,  and  attitude  taken  by  Congregationalists.         Pp.  109-120 


CHAPTER   XII. 

TWO  DISRUPTIONS. 

Influence  of  Congregational  churches  in  preparing  the  way  for  the  "  Dis- 
ruption "  of  the  Established  Church  in  1843 — Their  attitude  regarding 
the  Disruption — Its  effect  on  them — Origin  of  the  "New  Views" 
controversy   among   Congregational   churches — Doctrinal   positions   of 


CONTENTS  xiii 

Congregationalists  prior  to  1839 — Rev.  John  Kirk's  teaching — Action 
of  committees  of  Glasgow  Theological  Academy  and  Congregational 
Union — "  Correspondence  between  Four  Churches,"  etc. — Reasons  for 
publication  of  "Correspondence" — Remarks  on  the  controversy. 

Pp.  121-136 

CHAPTER  XIII. 

EVANGELICAL  UNION  AND  THEOLOGICAL   HALL. 

Sketch  of  Dr.  James  Morison's  early  evangelistic  labours — Prosecution  and 
ultimate  excliision  of  Dr.  Morison  from  the  United  Secession  Church — 
Subsequent  doctrinal  position  of  Dr.  Morison  and  others — Formation 
of  the  Evangelical  Union — Basis  and  objects  of  the  Union — Its  non- 
denominational  character — Institution  of  the  Theological  Hall — 
Practical  working  of  the  Evangelical  Union — Illustrations  of  its  pro- 
cedure :  Cases  of  ministers  of  the  Catholic  Apostolic  Church,  and  Rev. 
James  Forrest — Home  Mission  and  Chi:rch-aid  schemes — Periodicals — 
Attitude  and  operations  in  connection  with  the  Temperance  movement 
— Influence  of  Evangelical  Union  churches  on  theology  and  religious 
life  in  Scotland — Theological  Hall :  its  institution  in  1843 — Early 
classes — Removal  of  Hall  to  Glasgow — Professors,  course  of  study,  etc. 

Pp.  137-156 

CHAPTER  XIV. 

CARDROSS  AND  CRANBROOK  CASES. 

The  Cardross  case — Its  relation  to  Congregational  churches — Dr.  Alexander's 
statement  regarding  the  Rev.  Mr.  M'Millan's  claim — The  Cranbrook 
case — Action  of  Edinburgh  ministers — The  grounds  on  which  they 
proceeded — Result  of  their  action.  Pp.  157-163 


CHAPTER  XV. 

INSTITUTIONS   OF   CONGREGATIONAL   CHURCHES   AND 
THEIR  ORIGIN. 

Societies  :  The  Scottish  Congregational  Ministers'  Widows'  Fund — The 
Scottish  Congregational  Ministers'  Provident  Fund,  and  Evangelical 
Union  Ministers'  Provident  Fund — The  Congregational  Chapel  Building 
Society,  and  Evangelical  Union  Chapel  Debt  and  Building  Fund — 
The  Conference  of  Scottish  Congregationalists — Congregational  Total 
Abstinence  Society,  and  Standing  Committee  of  the  Evangelical  Union 
on  Temperance — Congregational  Pastors'  Supplementary  Stipend  Fund, 


CONTENTS 

and  Evangelical  Union  Augmentation  of  Stipend  Fund.  Periodicals  : 
Missionary  Magazine  and  its  successors,  the  Day  Star,  the  Christian 
News,  the  Dew  Drop,  the  Evangelical  Repository,  Forward,  the 
Advance,  the  Young  Herald,  the  Evangelical  Union  Magazine. 

Pp.  164-176 


CHAPTER  XVI. 
UNION   OF   CONGREGATIONAL   AND    EVANGELICAL  UNIONS. 

Changed  position  of  ministers  and  churches  regarding  former  differences — 
Early  efforts  in  the  direction  of  union — Stoppage  of  Conferences  on  the 
subject — Presumptions  of  proposals  for  union — Joint  meeting  of  the 
two  Unions  in  1895,  and  delay  of  negotiations  for  one  year — Second 
joint  meeting  of  the  Unions  in  1896,  and  declaration  of  union — Note 
on  procedure  in  connection  with  the  union  of  the  two  bodies  of  churches 
— Petition  of  Trustees  of  the  Ferguson  Bequest  Fund  to  the  Court  of 
Session,  and  Answers  of  the  Congregational  Union  and  minority  of  the 
churches  of  the  Union — Documents  printed  in  connection  with  the 
case — Decision  of  the  Court.  Pp.  177-195 


CHAPTER   XVn. 

NOTES  ON  THE   HISTORY. 

Position  of  Congregationalists  regarding  church-membership — Com- 
parative view  of  the  principles  of  Presbyterians  and  Congregationalists 
on  the  membership  of  the  church — Charge  made  against  Congregation- 
alists of  judging  the  spiritual  condition  of  applicants  for  membership — 
Actual  procedure  in  such  cases — How  the  misconception  has  arisen — 
Gradual  approach  of  Presbyterians  and  Congregationalists  in  regard 
to  this  question.  2.  Scottish  Congregationalism  a  dissent  from 
Presbyterianism — Grounds  of  this  dissent— The  argument  for  Con- 
gregationalism from  Scriptural  teaching  and  example.  3.  Scottish 
Congregationalism  and  doctrine — Doctrinal  position  of  Independents 
of  last  century — Calvinistic  positions  of  later  Independents  in  early 
part  of  the  century — Changed  attitude  to  Calvinism  in  later  times — 
Uniform  and  continuous  Evangelical  testimony  of  Congregationalism. 
4.  Divisions  among  Congregationalists — Remarks  on  them.  5.  Extinct 
churches — Causes  of  their  extinction.  6.  Number  of  independent 
churches  in  Scotland — Some  suggested  causes  of  hindrance  to  their 
greater  progress.  7.  Influence  of  Congregational  churches  on  the 
religious  thought  and  life  in  Scotland.  8.  The  future  of  Congre- 
gationalism in  Scotland.  Pp.  196-214 


CONTENTS  XV 

CHAPTER   XVIII. 
ORIGIN  OF  CONGREGATIONAL  CHURCHES  IN   SCOTLAND. 

Pp.  215-244 

CHAPTER   XIX. 
PASTORATES  OF  THE  CHURCHES. 

Pp.  245-255 

CHAPTER  XX. 
LISTS  OF  STUDENTS  OF  THEOLOGICAL  HALLS. 

Pp.  256-271 

APPENDIX. 

^.  Biographical  Sketches  of  the  pioneers  of  Congregationalism  in  Scotland 
— Robert  Haklane,  James  A.  Haldane,  John  Aikman,  John  Campbell, 
William  Innes,  Greville  Ewing,  and  George  Cowie.  B.  Testimony  of 
Dr.  Russell  regarding  the  state  of  religion  in  Scotland  towards  the 
close  of  eighteenth  century.  C.  Pastoral  Admonition  of  General 
Assembly  of  1799.  Pp.  272-282 


POETKAITS. 


James  A.  Haldane, 
Greville  Ewing, 
Dr.  Wardlaw, 
Dr.  Eussell, 
John  Watson, 
Dr.  Alexander, 
Dr.  Morison,  - 
R  Morison, 
Dr.  Guthrie, 
Dr.  Kirk, 
Dr.  Ferguson, 
A.  M.  Wilson, 


PAGE 

41 


121 


136 


156 


PART  I. 

EARLY  INDEPENDENCY  IN  SCOTLAND. 

CHAPTER    I. 

INDEPENDENCY  AND  THE  SCOTTISH  REFOEMERS. 

Just  as  there  were  "Reformers  before  the  Reformation,"  so 
there  were  Independents  and  Independent  Churches  in 
Scotland  long  before  the  close  of  last  century,  when  the 
churches  commonly  known  by  that  name  came  into  exist- 
ence. In  the  hope  that  a  brief  historical  sketch  of  this 
earlier  Independency  may  be  of  some  interest,  it  is  proposed 
in  the  first  few  chapters  of  this  book  to  show  the  extent  to 
which  the  principles  of  Congregational  Independency  were 
recognised  and  practised  in  the  Scottish  Reformed  Churches 
from  the  Reformation  in  1560  until  the  publication  of  the 
"Second  Book  of  Discipline"  in  1581;  the  attitude  of 
Presbyterians  towards  it  from  that  time  to  the  Revolution 
Settlement  of  1688 ;  the  place  it  had  in  Scotland  from 
1688  until  1728,  when  Glas's  "Testimony  of  the  King  of 
Martyrs "  was  published ;  and  then  to  give  some  account 
of  the  Independent  Churches  that  came  into  existence  from 
that  date  until  the  closing  years  of  last  century. 

The  Scottish  Reformation  was  partly  a  religious  and 
partly  a  political  movement.  On  the  one  hand,  the  earnest 
religious  men  of  whom  John  Knox  became  the  leader  were 

A 


2  CONGREGATIONALISM    IN    SCOTLAND 

moved  by  a  desire  to  overthrow  Popery  as  a  system  of 
religious  error,  and  to  introduce  to  Scotland  the  religion  of 
the  "  true  evangel,"  v^hile  on  the  other  hand,  the  nobles  vpho 
afterwards  became  the  "  lords  of  tlie  congregation "  had 
mainly  political  and  personal  objects  in  view,  and  were 
moved  by  a  desire  to  resist  the  encroachments  of  the 
sovereign  and  of  the  Popish  hierarchy  upon  the  liberties 
and  property  of  the  people  of  Scotland.  The  movement 
that  resulted  in  the  Eeformation  in  Scotland  was  initiated 
by  a  combination  of  these  two  parties.  They  found  that 
each  was  necessary  to  the  other,  or,  at  least,  that  the  aims 
of  both  would  be  the  more  speedily  and  successfully  carried 
out  by  a  combined  movement  than  by  each  acting  separately. 
The  real  force  of  the  movement,  however,  was  religious  rather 
than  political,  and  it  was  on  this  account  that  Knox  became 
the  acknowledged  leader  of  what  was  in  its  main  movements 
a  great  uprising  against  the  despotism  of  the  sovereign  and 
the  Popish  priesthood, — a  despotism  that  was  felt  to  be  as 
oppressive  in  its  secular  as  in  its  religious  tyranny.  Knowing 
the  great  influence  of  Knox,  six  of  the  leading  noblemen  in 
Scotland  appealed  to  him  for  his  advice  as  to  what  action 
they  should  take  with  the  view  of  opposing  the  increasing 
power  of  the  sovereign  and  the  bishops,  and  by  his  counsel 
they  formed  themselves  in  1557  into  a  "  band,"  and  by  a 
solemn  covenant  bound  themselves  to  "  forsake  and  renounce 
the  congregation  of  Satan,  with  all  the  superstitious  abomina- 
tion and  idolatry  thereof."  The  covenant  was  renewed  at 
Perth  in  1559,  after  a  sermon  preached  by  Knox,  and  as 
this  was  followed  immediately  by  open  resistance  to  the 
Queen  and  her  Popish  counsellors,  it  may  be  regarded  as 
the  first  overt  movement  towards  accomplishing  the  objects 
sought  by  the  Eeformers.  In  all  the  movements  that 
followed,  this  combination  of  religious  and  political  parties 
had  a  foremost  place,  and  gave  a  direction  to  the  religious 
thought  and  life  of  the  Scottish  people  that  remains  to  this 
day.  Had  Knox  and  his  co-religionists  been  left  free  to 
carry  out  their  spiritvial  aims,  untrammelled  by  political 
considerations,   there   can    be   little   doubt   that   the   whole 


INDEPENDENCY  AND  THE  SCOTTISH  REFORMERS    3 

religious  and  ecclesiastical  life  of  the  Scottish  people  would 
have  been  very  different  from  what  it  became. 

While,  in  order  to  secure  the  abolition  of  Popery  and  the 
free  preaching  of  the  Gospel  of  Christ,  Knox  was  induced  to 
become  the  leader  of  a  political  party,  he  strove  hard  to  keep 
the  movement  upon  religious  lines,  and  to  take  advantage 
of  the  co-operation  of  the  "lords"  so  as  the  more  effectually 
to  promote  the  spiritual  ends  he  had  in  view.  How  faithfully 
he  did  this  the  history  of  the  period  between  1559  and 
1578  bears  witness.  It  is  of  special  interest  to  Indepen- 
dents, however,  as  showing  the  extent  to  which  their  dis- 
tinctive principles  found  recognition  during  this  the  earliest 
period  of  Protestant  church-life  in  Scotland. 

In  1560  the  "Scots  Confession"  appeared,  and  was  followed 
in  1561  by  the  "First  Book  of  Discipline,"  both  of  which 
were  drawn  up  by  Knox,  and  set  forth  his  views  as  to  the 
government  and  order  of  the  "  kirk."  These  symbols  of  the 
Reformation  party  are  remarkable  for  the  clearness  and 
force  with  which  they  declare  the  principles  for  which  Inde- 
pendents have  all  along  contended. 

1,  The  independence  of  the  several  churches  was  declared. 
The  "  notes  of  the  true  kirk  of  God  "  were  declared  to  be, 
"  First,  the  true  preaching  of  the  Word  of  God.  .  .  . 
Secondly,  the  right  administration  of  the  sacraments.  .  . 
Lastly,  ecclesiastical  discipline  rightly  ministered,  as  God's 
Word  prescribed,  whereby  vice  is  repressed  and  virtue 
nourished.  Wheresoever,  then,  these  notes  are  seen,  and  of 
any  time  continue  (be  the  number  never  so  few,  above  two  or 
three),  there,  without  all  doubt,  is  the  true  kirk  of  Christ, 
who,  according  to  His  promise,  is  in  the  midst  of  them. 
.  .  .  And  such  like  we,  the  inhabitants  of  the  realm  of 
Scotland,  professors  of  Christ  Jesus,  confess  us  to  have  in  our 
cities,  towns,  and  places  reformed."  ^  There  was  no  provision 
made  for  the  government  of  churches  by  Church-courts 
external  to  the  single  congregation ;  that  arrangement  did  not 
come  into  full  operation  until  1581,  when  the  "  Second  Book 
of  Discipline"  appeared.       Each  congregation  was  virtually 

^  Scots  Confession,  chap,  xviii. 


4  CONGREGATIONALISM    IN    SCOTLAND 

independent,  and  was  held  to  be  fully  competent  to  manage  its 
own  affairs.  That  this  was  so,  will  appear  all  the  more  clearly 
when  we  note  the  functions  prescribed  for  the  congregation. 

2.  Both  the  sacraments  and  discipline  were  to  be  ad- 
ministered by  "  lawful  ministers,  whom  we  affirm  to  be  only 
those  that  are  appointed  to  the  preaching  of  the  Word,  into 
whose  mouth  God  hath  put  some  sermon  of  exhortation, 
they  being  men  lawfully  chosen  thereto  by  some  kirk." 
Thus,  not  only  the  "  calling  "  of  a  minister  by  the  voice  of 
the  people,  but  his  appointment  was  in  the  hands  of  the 
people.  Knox  had  good  cause  to  emphasise  these  functions 
and  duty  of  the  congregation,  for  it  was  in  virtue  thereof 
that  he  was  both  called  and  ordained  to  the  office  of  the 
ministry.  In  1547,  when  his  preaching  had  proved 
acceptable  to  the  congregation  in  the  castle  of  St.  Andrews, 
he  was  earnestly  urged  to  take  the  "  preaching  place."  The 
call  of  the  people  was  given  by  John  Eough,  Knox's  fellow- 
preacher,  in  these  memorable  words : — "  Brother,  ye  shall 
not  be  offended  albeit  I  speak  to  you  that  which  in  charge 
is  given  me  from  all  those  here  present,  which  is  this — In 
the  name  of  God  and  of  His  Son  Jesus  Christ,  and  in  the 
name  of  those  that  do  presently  call  you  by  my  mouth,  I 
charge  you  that  you  do  not  refuse  this  holy  vocation,  but  as 
ye  tender  the  glory  of  God,  the  increase  of  Christ's  kingdom, 
and  the  edification  of  your  brethren,  and  the  comfort  of  me, 
whom  ye  understand  well  enough  to  be  overburdened,  ye  take 
upon  you  the  office  and  public  charge  of  preaching,  even  as 
ye  look  to  avoid  God's  heavy  displeasure."  Turning  to  the 
people  he  said,  "  Was  not  this  your  charge  given  to  me,  and 
do  ye  approve  it  ? "  They  answered,  "  It  was,  and  we 
do  approve  it."  ^  Neither  in  the  "Confession"  of  1560 
nor  in  the  "  First  Book  of  Discipline "  was  any  call  or 
appointment  prescribed  other  than  that  which  Knox  himself 
had  received,  and  in  virtue  of  which  he  exercised  his 
ministry  throughout  his  long  and  useful  life. 

3.  The  freedom  and  function  of  the  church  to  appoint  its 
own  officers  were  also  declared  in  the  prescriptions  for  the 

^  Calderwood's  History,  vol.  i.,  p.  227. 


INDEPENDENCY  AND  THE  SCOTTISH  REFORMERS     5 

appointment  of  elders  and  deacons,  who  were  elected  annually, 
so  as  to  leave  the  congregation  free  to  revise  its  arrangements 
with  regard  to  these  officers. 

4.  Care  was  taken  that  the  minister  of  each  congregation 
should  exercise  his  functions,  not  as  "  lord  or  ruler,"  but  in 
"  preaching  the  Word  and  ministering  the  sacraments ;  so 
that  in  consultations,  judgments,  and  in  other  political  affairs, 
his  counsel  rather  than  authority  take  place.  And  if  so  be 
that  the  congregation  upon  just  cause  agree  to  excommunicate, 
then  it  belongeth  to  the  minister,  according  to  their  general 
determination,  to  pronounce  the  sentence,  to  the  end  that  all 
things  be  done  orderly,  and  without  confusion."  ^  It  was 
prescribed  that  the  ministers,  elders,  and  deacons  of  each 
congregation  should  meet  once  a  week  to  consult  together  as 
to  the  affairs  of  the  congregation,  chiefly  with  a  view  to  the 
exercise  of  discipline ;  but  no  decision  could  be  given  in  any 
case,  save  by  the  voice  of  the  congregation. 

5.  There  was  an  institution  in  the  early  Scottish  churches 
which  was  in  full  harmony  with  the  freedom  and  responsibility 
claimed  for  each  congregation,  and  which  may  possibly  have 
been  the  original  of  the  weekly  prayer  meeting  that  has  been 
held  in  churches  in  Scotland  in  the  best  days  of  religious 
life.  In  the  "First  Book  of  Discipline"  it  was  appointed  that 
every  week  the  congregation  should  "  assemble  to  hear  some 
place  of  the  Scripture  orderly  expounded,"  at  which  meeting 
it  should  "  be  lawful  for  every  man  to  speak  or  enquire,  as 
God  shall  move  his  heart,  and  the  text  minister  occasion,  so 
that  it  be  without  pertinacity  or  disdain,  as  one  that  seeketh 
rather  to  profit  than  to  contend."  It  was  while  an  exile  in 
Geneva,  in  1556,  that  Knox  came  to  know  the  spiritual 
helpfulness  of  these  weekly  meetings,  and  wrote  to  his 
brethren  in  Scotland  urging  them  to  hold  similar  meetings 
for  prayer  and  reading  the  Bible,  after  reading  which,  he 
said,  "  if  any  brother  have  exhortation,  interpretation,  or 
doubt,  let  him  not  fear  to  speak  or  move  the  same."^     Knox 

^  First  Book  of  Discipli7ie. 

^  The  Si/nagogiie,  not  the  Temple,  the  Germ  and  Model  of  the  Christian 
Church  (Rev.  James  Gall),  p.  210. 


6  CONGREGATIONALISM    IN    SCOTLAND 

never  forgot  his  lively  impressions  of  the  value  of  these 
meetings,  and  his  w^isdom  in  making  them  a  regular  institu- 
tion in  the  church,  was  proved  by  the  fruits  they  bore.  "  It 
was  out  of  these  little  assemblies  that  the  first  ministers  and 
professors  were  drawn.  In  1560,  when  these  meetings 
began,  there  were  only  twelve  ordained  ministers  in  Scotland  ; 
in  1567,  exactly  seven  years  after,  there  were  not  fewer  than 
two  hundred  and  fifty-two  ordained  ministers,  four  hundred 
and  sixty-seven  Bible-readers,  and  one  hundred  and  fifty-six 
exhorters — in  all,  eight  hundred  and  seventy-three  labourers 
in  the  field,  spreading  abroad  the  doctrines  of  the  Eeforma- 
tion."  ■"■  Such  an  arrangement  as  this  probably  could  not 
have  existed,  or  have  proved  practically  successful,  but  for 
the  free  and  independent  life  of  the  churches  in  those  days. 

So  far,  then,  as  the  polity  of  the  Reformation  churches 
in  Scotland  during  the  first  few  years  of  their  history  was 
concerned,  it  was  distinctly  Independent  and  Congrega- 
tional. It  was  Independent,  inasmuch  as  the  several 
churches  owned  no  authority  external  to  themselves,  either 
civil  or  ecclesiastical.  Whatever  consultations  ministers 
and  other  church-officers  might  have  together,  they  could 
exercise  no  absolute  authority,  and  all  church  action  was 
determined,  in  the  last  result,  by  the  general  voice  of  the 
congregation.  It  was  Congregational,  inasmuch  as  in 
regard  to  the  calling  and  appointment  of  ministers  and 
other  officers,  the  final  exercise  of  discipline,  and  the 
promoting  of  helpful  fellowship  by  the  mutual  exhortation 
of  the  members,  all  these  functions  belonged  to  each 
particular  church,  which  was  held  to  be  complete  in  itself 
for  all  the  purposes  of  church-life  and  order. 

But,  while  in  regard  to  the  functions,  rights,  and  liberties 
of  each  congregation,  and  its  office-bearers,  the  church 
polity  of  the  first  few  years  of  the  Eeformation  period  in 
Scotland  was  virtually  that  of  Congregational  Independency, 
there  was  a  distinctive  difference  between  it  and  the 
Independency  that  was  known  in  England  in  Reformation 
times,  and  that  found  a  place  in  Scotland  at  a  later  period. 

^  The  Synagogue,  not  the  Temple,  etc.,  by  Rev.  J.  Gall,  p.  212. 


INDEPENDENCY  AND  THE  SCOTTISH  REFORMERS     7 

The  difference  consisted  in  the  conception  of  the  nature 
of  a  church  or  "  kirk  "  of  Christ  by  Knox  and  his  successors 
on  the  one  hand,  and  by  the  Independents  on  the  other. 
Knox  gave  the  "  notes  of  a  true  kirk  of  Christ,"  as  three — 
faithful  preaching  of  the  Word,  the  right  ministering  of 
sacraments,  and  the  exercise  of  ecclesiastical  discipline : 
"  wheresoever,  then,  these  notes  are  seen,  there  without 
doubt  is  the  true  kirk  of  Christ,"  to  which  the  "  Confession  " 
of  1560  adds  the  words,  "  not  that  universal,  of  which 
we  have  before  spoken,  but  particular,  such  as  was  in 
Corinth,"  &c.  But  this  definition  of  a  church  simply 
amounts  to  a  declaration  that  where  certain  religious  acts 
are  performed  by  and  for  a  certain  body  of  people,  there 
a  church  is,  but  affirms  nothing  as  to  the  religious  character 
or  spiritual  standing  of  those  composing  the  church  ;  in 
short,  the  "  notes  "  go  to  show  that  it  is,  but  not  what  it 
is.  While  the  Scottish  Reformers  held  that  the  performance 
of  the  three  functions  mentioned  afforded  proof  of  the 
existence  of  a  "  particular "  church,  "  as  at  Corinth,"  &c., 
they  would  not  have  gone  the  length  of  affirming  that 
such  performances  justified  them  in  regarding  the  members 
of  any  such  church  as  "  sanctified  in  Christ,  called  to  be 
saints,"  as  the  Apostle  Paul  addressed  the  particular 
church  at  Corinth,  but  only  that  where  the  three  functions 
were  performed,  there  a  "  true  kirk "  ivas.  Beyond  this 
they  would  not  go,  affirming  only  the  fact  of  its  existence 
in  virtue  of  certain  religious  acts  performed,  but  affirming 
nothing  as  to  the  character  or  spiritual  condition  of  those 
who  were  members  of  a  "  true  kirk,"  further  than  that 
their  conduct  was  such  as  was  free  from  "  faults  and 
suspicions  "  exposing  them  to  discipline. 

Now  the  point  at  which  Knox  stopped  short,  is  the 
point  at  which  the  distinctive  principle  of  Congregational 
Independency  comes  in.  Independents  held  that  that 
which  constituted  a  "  true  church  "  was  "  the  joining  of 
faithful  Christians  into  fellowship "  (to  use  the  words  of 
John  Cotton  in  his  "  Way  of  the  Churches,")  and  "  that 
every  true  visible  church  is  a  company  of  people,  called 


8  CONGREGATIONALISM    IN    SCOTLAND 

and  separated  from  the  world  by  the  "Word  of  God,  and 
joined  together  by  voluntary  profession  of  faith  in  Jesus 
in  the  fellowship  of  the  Gospel."  ^  Whereas,  according  to 
Knox,  the  church  was  an  institution  providing  the  means 
by  which  men  might  become  believers  in  Christ,  according 
to  the  early  Independents  it  was  this  and  something  more ; 
it  was  a  holy  fellowship  of  those  who  sincerely  avowed 
that  they  were  believers  :  that  which  Knox  left  out,  they 
included  as  essential  to  the  very  nature  of  a  church  as 
a  company  of  professing  and  confessing  believers  in  Christ. 
This,  indeed,  has  continued  to  be  the  distinctive  difference 
between  Presbyterians  and  Independents  from  Knox's  time 
to  the  present  day. 

It  is  not  difficult  to  understand  this  omission  and  defect 
(from  the  point  of  view  of  Independency)  on  the  part  of 
Knox.  It  may  be  traced  partly  to  the  theological  views, 
and  partly  to  the  political  aims  of  the  early  Scottish 
Eeformers.  Their  view  of  the  "  catholic  and  invisible 
church "  as  composed  of  the  "  elect  of  all  ages  "  disposed 
them  to  shrink  from  requiring  personal  confession  of  faith 
in  Christ  on  the  part  of  Church  members,  lest  they  might 
appear  to  assume  to  decide  upon  the  spiritual  standing  of 
any  individual,  and  to  affirm  whether  or  not  he  belonged 
to  the  invisible  church  known  to  God  only ;  and  therefore 
they  required  only  such  negative  evidence  as  might  be 
afforded  in  religious  knowledge,  and  in  the  absence  of 
scandalous  conduct.  Then,  further,  their  political  aims 
discouraged  any  attempt  to  found  churches  upon  the 
spiritual  basis  asserted  by  Independents.  They  aimed 
at  the  reconstruction  of  society,  and  sought  to  make 
the  church  and  the  nation  identical.  This  could  be  done 
only  by  making  the  conditions  of  good  citizenship  and 
church  membership  the  same,  and  by  so  conjoining  the 
functions  of  the  Church  and  the  State  that  all  the  people 
might  be  included  under  one  government  of  two  branches, 
the  "civil"  and  "ecclesiastical,"  and  having  one  supreme 

^  Petition  to  James  I.,  quoted  in  Baxter's  Covgregationalis7n  as  seen  in 
its  Literature,  p.  .307. 


INDEPENDENCY  AND  THE  SCOTTISH  REFORMERS     9 

Sovereign  and  Head,  tlie  Lord  Jesus  Christ.  Under  the 
influence  of  this  splendid,  but,  as  many  believe,  misguided 
ambition,  the  early  Scottish  Eeformers  drifted  away  from 
the  Congregational  Independency  of  the  early  years  of  their 
history. 

"The  'Second  Book  of  Discipline '  of  1581,  .  .  ,  must  be 
regarded  as  the  standard  of  the  Church  of  Scotland  in 
respect  of  government  and  discipline,"^  for  during  the 
period  of  over  three  hundred  years  that  has  elapsed  since 
its  publication,  the  Presbyterian  system  set  forth  in  it  has 
undergone  little  or  no  change.  Seeing  the  "  First  Book  of 
Discipline "  was  based  on  what  was  virtually  a  system  of 
Congregational  Independency,  the  departure  from  that  first 
book  to  the  pronounced  Presbyterianism  of  the  second  was 
large  and  rapid,  the  interval  between  the  publication  of  the 
two  books  having  been  only  some  twenty  years.  But  much 
had  happened  in  that  time. 

The  adoption  of  Presbyterianism  by  the  reformed  churches 
must  be  traced  to  the  rise  of  the  functions  and  powers  of 
the  General  Assembly,  for  the  system  was  not  developed 
logically  and  by  upward  gradation  from  the  congregation  to 
the  highest  court,  but  conversely,  from  the  General  Assembly 
downwards  to  the  lowest  Church  court — the  kirk-session. 
"  While  struggling  against  direct  persecution,  or  the  secret 
stratagems  of  insidious  foes,  the  General  Assembly  of  the 
Church  of  Scotland  rose  into  personal  and  active  being,  put 
forth  supreme  and  legislative  powers  in  regard  to  the  con- 
stitution and  government  of  the  Church,  sanctioned  the 
office  of  elder  on  the  authority  of  the  sacred  scriptures, 
gave  existence  and  power  to  the  kirk-session,  appointed  the 
important  though  temporary  office  of  superintendents  and 
visitors,  erected  provincial  synods,  and  inflicted  on  offenders 
of  all  ranks,  according  to  the  offence  and  its  distinctive  judg- 
ment, the  disciplinary  and  executive  sentence  of  suspension, 
deposition,  and  excommunication.""  Presbyterianism  may  thus 
be  said  to  owe  its  birth  in  Scotland  to  "General  Assemblyism." 

^  History  of  Church  of  Scotland,  by  Rev.  Dr.  Hetherington,  vol.  i.,  p.  154. 
'^Ihid.,  vol.  i.,  p.   128. 


10  CONGREGATIONALISM    IN    SCOTLAND 

And  yet  it  does  not  appear  that  the  originators  of  the 
General  Assembly  contemplated  any  such  outgrowth  from 
it  as  the  whole  Presbyterian  system.  The  holding  of  Gene- 
ral Assemblies  arose  from  the  situation  in  which  the  early 
reformers  found  themselves.  Combined  action  seemed  forced 
upon  the  leaders  of  the  reformed  party  in  order  to  secure  the 
freedom  and  rights  of  the  several  congregations,  and  this 
action  took  the  form  of  consultation,  resolution,  and  petition, 
and  protest  to  Parliament  on  the  part  of  the  ministers  and 
elders  of  the  congregations  in  an  Assembly  convened  for 
these  purposes.  At  first  the  Assemblies  were  pro  re  nata 
(to  use  an  ecclesiastical  phrase  of  later  date),  or  held  as 
occasion  arose,  but  the  occasions  and  necessities  became  so 
frequent  that  for  a  long  period  two  Assemblies  were  held 
yearly.  At  the  outset  there  was  but  little  that  was  dis- 
tinctive of  Presbyterianism  in  these  gatherings,  for  similar 
Assemblies  have  been  held  by  Independents  without  any 
departure  from  Independency.  It  was  not,  therefore,  the 
mere  practice  of  holding  such  meetings  of  representatives  of 
churches  that  led  to  Presbyterianism,  but  the  matters  dis- 
cussed and  the  action  taken  at  them. 

First  of  all,  the  General  Assembly  came  into  existence 
as  the  result  of  an  appeal  by  Protestants  of  various  ranks 
to  Parliament  to  abolish  Popery,  to  "  restore  purity  of 
worship  and  primitive  discipline,"  and  to  apply  the  revenues 
of  the  disestablished  Piomish  Church  to  the  support  of 
ministers,  the  promotion  of  education,  and  the  relief  of  the 
poor.  The  petitioners  were  requested  by  the  Parliament  to 
lay  before  it  a  summary  of  the  "  doctrine  and  discipline  " 
they  wished  established,  and  this  was  done  in  the  form  of 
the  "  Confession  "  of  1559,  which  was  approved  by  Parlia- 
ment, and  thereby  involved  the  abolition  of  Popery  and  the 
establishment  of  Protestantism.  But,  as  the  "  Confession  " 
gave  only  an  outline  of  the  doctrine  and  discipline  of  the 
reformed  churches,  the  reformers  found  it  advisable  to 
prepare  a  more  detailed  statement.  This  was  the  work  of 
what  has  been  called  the  "  First  General  Assembly,"  though 
it  had  little  in  common  with  the  Assemblies  afterwards  called 


INDEPENDENCY  AND  THE  SCOTTISH  REFORMERS  11 

by  that  official  name.  Its  acts  and  resolutions  as  set  forth 
in  the  "  First  Book  of  Discipline "  and  otherwise,  were 
simply  declarative  of  the  religious  opinions  of  the  persons 
on  whose  behalf  they  were  issued,  in  response  to  the  request 
of  Parliament  for  a  statement  of  the  doctrine  and  discipline 
proposed  by  the  reformers. 

The  chief  action  of  subsequent  Assemblies  for  several 
years  was  confined  to  a  combined  effort  on  the  part  of 
their  members — ministers  and  elders — to  obtain  the 
consent  of  Parliament  to  the  other  demands  of  the  petition 
which  had  been  so  far  granted  in  the  ratification  of  the 
"Confession."  These  were  mainly  three: — (1)  That  the 
revenues  of  the  disestablished  church  should  be  applied 
to  the  support  of  the  ministry,  education,  and  the  poor; 
(2)  that  while  patrons  of  benefices  should  retain  the 
right  to  "  present "  ministers  to  the  congregations,  the 
latter  should  have  the  right  to  accept  only  such  as  they 
approved  and  who  were  found  duly  qualified ;  and  (3)  that 
to  secure  the  defence  of  the  congregational  rights,  and  also 
those  of  ministers  against  any  interference  by  the  civil 
powers,  the  right  to  hold  General  Assemblies  should  be 
granted  by  Parliament.  The  last  years  of  the  life  of  John 
Knox  were  devoted  to  an  unceasing  and  earnest  effort  to 
enforce  these  claims.  There  can  be  no  doubt  that  the 
firmness  and  courage  of  Knox  and  his  colleagues  in  the 
Assembly  in  prosecuting  their  demands  before  the 
sovereign  and  Parliament,  and  the  conviction  that  they 
had  the  sympathy  of  the  great  body  of  the  people,  had 
the  effect  of  gaining  for  the  Assembly  no  small  degree  of 
respect,  and  an  acknowledgment  of  influence  and  power 
which  increased  every  year.  It  was,  therefore,  as  an 
ecclesiastico-political  organisation  that  the  Assembly  first 
became  conscious  of  the  power  which  latterly  it  used  for 
purposes  other  than  political. 

Secondly,  while  the  prosecution  of  these  claims  largely 
engaged  the  attention  of  the  Assemblies,  other  matters 
directly  affecting  the  interests  of  the  congregations  and  the 
ministers   came   before   them.       Questions   relating    to   the 


12  CONGREGATIONALISM    IN    SCOTLAND 

exercise  of  discipline  were  submitted  to  them  for  advice, 
and  the  advice  ultimately  came  to  be  regarded  as  virtually 
a  command ;  proposals  as  to  the  "  planting  of  kirks "  in 
destitute  places,  and  various  other  matters  affecting  the 
aims  and  v^^ork  of  the  reformed  churches  as  a  propagandist 
body  were  referred  to  the  Assembly,  in  the  first  instance  for 
consultation  and  conference,  though  ultimately  the  opinion 
of  the  Assembly  came  to  be  accepted  as  an  authoritative 
judgment.  Several  offices  and  functions  outside  the  par- 
ticular congregations  were  the  direct  creation  of  the 
Assembly,  such  as  those  of  "  readers,"  who  were  appointed 
to  read  the  Scriptures  to  the  people  in  places  where  there 
were  no  ministers ;  "  exhorters,"  whose  duty  it  was  to 
exhort  as  well  as  read  the  Scriptures,  especially  at  the 
"  weekly  meeting "  instituted  by  Knox ;  and  "  superin- 
tendents," whose  duty  in  the  first  instance  was  to  act  as 
missionary-ministers  and  preachers  in  certain  large  and 
defined  districts,  to  promote  the  "  planting  of  kirks,"  and 
the  settlement  of  ministers,  over  whom  they  were  expected 
to  take  a  general,  though  not  authoritative,  oversight.  All 
these  officers  were  directly  responsible  to  the  Assembly. 

Thirdly,  gradually  the  Assembly  began  to  assume 
distinctly  legislative  powers.  As  early  as  1563  the  powers 
of  a  kirk-session  to  decide  in  matters  of  discipline  were 
recognised  by  the  Assembly,  and  the  superintendents  of 
districts,  along  with  the  ministers  over  whom  they  presided, 
began  to  exercise  the  powers  of  what  became  the  "  synod." 
A  few  years  later  (1579)  the  "presbytery"  came  into 
existence,  for  in  that  year  the  Assembly  decreed  that  the 
"  exercise  (or  weekly  meeting  of  ministers  and  elders  of 
contiguous  congregations)  might  be  judged  a  presbytery," 
and  in  1581  thirteen  such  presbyteries  were  "erected." 

The  adoption  of  the  "  Second  Book  of  Discipline "  in 
1581  was  virtually  the  sanction  given  in  a  formal  and 
authoritative  way  to  changes  that  had  been  going  on  in  the 
economy  of  the  congregations  and  of  the  whole  church-body 
throughout  Scotland.  The  offices,  which  were  of  a  temporary 
nature,  such  as  reader,  exhorter,  and  superintendent,  were 


INDEPENDENCY  AND  THE  SCOTTISH  REFORMERS  13 

abolished ;  the  ministers  and  elders  became  a  kirk-session, 
with  authority  over  the  congregation ;  the  eldership  of 
adjoining  congregations  became  a  presbyterial  court ;  the 
ministers  and  elders  of  districts,  formerly  under  the  charge 
of  superintendents,  became  a  synodical  court ;  and  the 
General  Assembly  became  the  supreme  court  of  the  whole 
body  of  churches.  All  these  courts  were  in  "subordination" 
to  each  other,  the  lower  to  the  higher,  and  thus  was  laid  the 
foundation  of  what  in  the  Westminster  Confession  of  Faith, 
the  final  standard  of  Scottish  Presbyterian  churches,  was  set 
forth  as  the  distinctive  principle  of  Scottish  Presbyterianism, 
viz.,  the  "  subordination  of  courts."  All  that  remained  to 
the  congregations  of  the  large  liberties  and  functions  claimed 
for  them  in  the  "  First  Book  of  Discipline  "  was  the  right  to 
signify  their  approval  or  disapproval  of  ministers  presented 
to  them  by  patrons  of  "  benefices,"  and  the  right  of  appeal 
from  the  session  to  the  presbytery  and  higher  courts.  The 
Church-system,  which  had  begun  by  making  the  voice  of  the 
congregation  the  basis  of  all  church  action  and  authority 
(ministers  and  elders  being  only  the  executive  of  the 
congregation)  had  changed  into  a  system  under  which  all 
action  and  authority  was  placed  in  the  hands  of  the  Church 
courts,  leaving  to  the  people  the  right  only  of  complaint  or 
appeal.  "  The  First  Book  of  Discipline "  occupied  itself 
chiefly  with  the  congregation,  the  "  Second  Book  "  with  the 
dependence  of  the  congregation  upon  the  higher  courts. 
"  The  general  tendency  henceforward,  natural  in  a  complex 
society,  was  towards  centralisation ;  the  rights  of  the  congre- 
gation gradually  diminished,  those  of  the  presbytery 
increased.  This  tendency  was  strengthened  as  time  went 
on  by  the  passionate  hatred  of  the  Presbyterians  towards 
the  Congregational  system."  ^ 

So  complete  had  the  rule  of  the  official  class  in  the 
churches  become,  that  in  the  year  1639  even  the  right  of 
the  congregation  to  exercise  a  veto  upon  the  appointment 
of  a  minister  was  questioned  and  resisted,  one  of  the  leaders 
of  the  Assembly  (Principal  Baillie)  characterising  the  claim 

^  Encyclopaedia  Brit annica'.    art.   "Presbyterianism." 


14  CONGREGATIONALISM    IN    SCOTLAND 

as  "  sheer  Brownism,"^  as  Independency  was  called  in  those 
days,  indicating  that  even  this  last  fragment  of  congre- 
gational rights  was  denied,  and  that  the  Congregationalism 
of  the  early  reformed  Churches  had  come  to  be  regarded  as 
a  hateful  heresy.  The  same  tendency  to  clerical  domina- 
tion was  shown  a  few  years  later  (1647),  when,  after  a 
short  and  sharp  struggle  on  the  part  of  those  who  had  not 
quite  fallen  in  with  the  usurpation  of  the  rights  of  the 
congregation  that  had  taken  place,  the  Assembly  passed  an 
act  forbidding  the  holding  of  the  "  weekly  meeting  "  and 
religious  meetings  of  all  kinds  other  than  those  presided 
over  by  a  minister,  on  the  ground  that  they  were  to  "  the 
prejudice  of  the  regular  ministry."^  It  is  worthy  of  note 
that  this  last  act  of  clerical  domination  took  place  on  the 
eve  of  the  struggle  between  the  "  covenanting  "  party  of  the 
Presbyterian  Churches  and  the  Stuart  kings,  and  may  serve 
to  show  that,  so  far  at  least  as  the  freedom  of  the  congre- 
gation was  concerned,  the  people  had  little  to  choose 
between  the  rule  of  the  presbytery  and  that  of  the  bishop. 
The  spirit  shown  in  the  attempt  to  prohibit  the  "  weekly 
meeting "  (the  favourite  institution  of  Knox,  and  which, 
indeed,  had  been  the  nursery  of  the  Scottish  Eeformation) 
goes  far  to  account  for  the  readiness  with  which  many  of 
the  Presbyterian  ministers  adopted  the  Episcopal  system 
under  the  Stuarts,  for  the  chief  promoter  of  the  movement 
against  the  "  weekly  meeting,"  which  resulted  in  its  prohi- 
bition by  the  Assembly,  was  Henry  Guthrie,^  minister  of 
Stirling,  who  afterwards  l^ecame  a  bishop  of  the  Scottish 
Episcopal  Church  in  the  days  of  Charles  II. 

^  Baillie's  Letters,  vol.  i.,  p.  241. 

^  Records  of  the  Kirk  of  Scotland,  p.  473. 

^Ihid.,  p.  285. 


CHAPTER   II. 

ATTITUDE   OF   PRESBYTERIANS   TOWARDS 
INDEPENDENCY. 

Having  thus  briefly  sketched  the  historical  development  of 
the  Presbyterian  system  in  Scotland,  and  shown  the  large 
departure  that  was  made  from  the  Congregationalism  of  the 
early  reformed  Churches,  the  attitude  taken  by  the  Presby- 
terians towards  Independency  subsequent  to  1581  may 
now  be  described. 

The  first  acquaintance  that  Scottish  Presbyterians  had 
with  English  Independency  was  through  a  visit  of  the 
person  with  whose  name  the  rise  of  that  system  in  England 
has  been  usually  associated — Robert  Browne.  Driven  from 
England  by  the  persecution  of  Episcopalian  churchmen  he 
went  to  Flanders,  but,  along  with  four  or  five  companions 
and  their  families,  he  resolved  to  visit  Scotland,  in  the  hope 
of  finding  in  it  a  more  favourable  field  for  his  work  as  a 
preacher  than  he  had  found  in  England.  He  landed  at 
Dundee  towards  the  close  of  1583,  but  though  he  found 
some  followers  there  he  resolved  to  go  on  to  Edinburgh. 
Having  visited  Andrew  Melville  at  St.  Andrews,  by  whom 
he  was  favourably  received,  he  procured  from  him  a  letter 
to  one  of  the  ministers  in  Edinburgh,  James  Lowson.  On 
his  arrival  in  Edinburgh  he  at  once  began  to  preach  his 
doctrines  concerning  the  "  Church."  These  appear  to  have 
been  mild  enough,  for  the  chief  objection  taken  to  his  views 
by  the  ministers  of  Edinburgh  was  based  on  his  assertion 

15 


16  CONGREGATIONALISM    IN    SCOTLAND 

that  "  separation  from  Churches  in  which  discipline  was  not 
rigorously  exercised  was  lawful,"  and  that  "  witnesses  at 
baptism  was  a  thing  indifferent."  "  Sundry  other  opinions 
he  had,"  but  what  these  were  has  not  been  noted  by  any 
Scottish  historian  of  the  time.  He  was  summoned  before 
the  Presbytery  of  Edinburgh,  before  which  he  boldly  declared 
that  the  "  whole  discipline  was  amiss,"  and  appealed  from 
the  Session  to  the  civil  magistrate.  On  the  20th  January, 
1584,  he  was  brought  before  the  Presbytery,  with  the  result 
that  two  ministers  were  appointed  to  "  gather  the  erroneous 
articles  and  present  them  to  the  king."  There  is  no  record 
of  what  followed  upon  this  beyond  the  significant  words 
of  Calderwood,^  that  Browne  and  his  companions  were 
"  entertained  (or  favoured)  to  molest  the  kirk,"  from  which 
it  may  be  inferred  that  the  king  and  the  nobility  were 
rather  pleased  than  otherwise  by  this  attempt  to  boldly 
defy  the  authority  of  the  Church,  and  shielded  him  from 
further  persecution.  Probably  the  resentment  of  the  Edin- 
burgh presbyters  was  aroused  by  his  unscrupulous  attack 
upon  their  "  discipline,"  as  to  which  he  gave  the  unflatter- 
ing testimony  that  he  had  travelled  over  Scotland  in  its 
"  best  reformed  places,"  and  that  he  had  seen  "  all  manner 
of  wickedness  abound  much  more  in  their  best  places  in 
Scotland  than  in  our  worst  places  in  England."  ^  There  is 
no  record  of  any  churches  or  societies  having  been  formed 
by  Browne  in  Edinburgh. 

A  few  years  after  the  visit  of  Browne,  a  more  worthy 
Independent  than  he  came  to  Scotland — John  Penry,  who 
became  one  of  the  first  martyrs  to  Independency,  and  who 
was  executed  at  Tyburn  in  1593.  He  also  was  driven  to 
Scotland  by  his  persecutors,  and  remained  there  during 
some  four  years — from  1589  to  1592.  His  time  appears 
to  have  been  occupied  during  that  period  in  continuing  with 
his  pen  the  work  of  reform  in  which  he  had  been  engaged 
in  England,  and  while,  doubtless,  so  bold  and  earnest  a 
champion  of  the  "Congregational  way"  was  not  silent  during 

1  Calderwood's  History,  etc.,  vol.  iv. ,  p.  1. 

^  Dexter's  Congre<jationalism  as  seen  in  its  Literature,  p.  78. 


PRESBYTERIANS   AND    INDEPENDENCY  17 

his  residence  in  Scotland,  there  is  no  record  of  any  movement 
in  favour  of  Independency  having  been  initiated  by  him.^ 

There  is  no  trace  of  any  other  visits  of  notable  English 
Independents  to  Scotland  between  the  close  of  the  sixteenth 
century  and  the  middle  of  the  seventeenth.  The  fact,  how- 
ever, that  Independency,  or  "  Brownism  "  as  it  was  called, 
was  well  known  to  many  of  the  people  of  Scotland,  is  amply 
attested  by  repeated  references  to  it  as  a  dangerous  heresy. 
To  some  of  those  who  professed  its  principles,  and  who  had 
come  over  from  Ireland  as  fugitives  from  the  persecuting 
Episcopal  Church  there,  Principal  Baillie  traced  the  revival 
of  the  "  weekly  meeting,"  which  excited  the  jealousy  of  the 
clerical  party,  and  which  was  at  last  put  down.  There 
must  have  been  many  who  came  to  Scotland  during  this 
period  well  acquainted  with  English  Independency  and  its 
customs,  and  who  would  thus  keep  those  they  came  in  con- 
tact with  informed  of  the  principles  and  practices  of  the 
party.  At  any  rate,  the  Presbyterian  ministers  became 
alarmed  at  the  spread  of  the  system  in  England,  and  took 
steps  to  prevent  its  entrance  into  Scotland. 

1  There  is  no  more  touching  story  of  the  cruel  persecutions  of  the  Inde- 
pendents in  Queen  Elizabeth's  reign  than  that  of  John  Penry.  Shortly 
before  his  death  by  hanging  (on  20th  May,  1593)  he  addressed  a  letter  of 
"  protestation  "  to  Lord  Burghley  : — "  I  am  a  poor  young  man,"  he  said, 
"  born  and  bred  in  the  mountains  of  Wales.  I  am  the  first,  since  the  last 
springing  up  of  the  Gospel  in  this  latter  age,  that  laboured  to  have  the 
blessed  seed  thereof  sown  in  these  barren  mountains.  I  have  often  re- 
joiced before  God  (He  knoweth)  that  I  had  the  favour  to  be  born  under  her 
majesty  for  the  promoting  of  this  work.  .  .  .  And  now,  being  about  to 
end  my  days,  before  I  am  come  to  one-half  of  my  years  in  the  likely  course 
of  nature,  I  leave  the  success  of  my  labours  unto  such  of  my  countrymen 
as  the  Lord  will  raise  up  after  me,  for  the  accomplishing  of  that  work 
which,  in  the  calling  of  my  countrymen  unto  the  knowledge  of  Christ's 
blessed  Gospel,  I  began.  .  .  .  Whatever  I  wrote  in  religion,  the  same  I  did 
simply  for  no  other  end  than  for  the  bringing  of  God's  truth  to  light.  I 
never  did  anything  in  this  cause  (Lord,  Thou  art  witness  !)  for  contention, 
vain  glory,  or  to  draw  disciples  after  me." — Inner  Life  of  the  Religioun 
Societies  of  the  Commonicealth,  p.  42,  by  John  Barclay,  who  prefaces  this 
dying  appeal  of  a  good  man  with  the  words:  "Hard  indeed  must  have 
been  the  hearts  that  were  not  touched  with  the  simple  eloquence  of  a 
young  man  who  had  lived  for  the  good  of  others." 

B 


18  CONGREGATIONALISM    IN    SCOTLAND 

The  earliest  direct  declaration  of  the  General  Assembly 
against  Independency  was  given  in  a  letter  of  that  body  to 
"  some  ministers  in  England,"  who  had  requested  the  advice 
of  the  Assembly  in  regard  to  "  a  difference  of  great  concern- 
ment "  that  had  arisen  "  among  brethren"  in  England,  to  the 
effect  that  "  the  whole  power  of  Church-government,  and  all 
the  Acts  thereunto  pertaining  (as  election,  ordination,  and 
deposition  of  officers,  with  admission,  excommunication,  and 
absolution  of  members)  are,  by  Divine  ordinance,  in  foro 
externo,  to  be  declared  by  the  most  voices  in  and  of  every 
particular  congregation,  which  is  (they  say)  the  utmost 
bound  of  a  particular  Church  endued  with  power  of  govern- 
ment ;  and  only  some  formalities  of  solemn  execution  to  be 
reserved  to  the  officers,  as  servants  of  the  said  Church." 
This  letter  is  interesting  as  showing  that  Presbyterian 
Churches  in  England,  to  which  the  writers  of  the  letter 
belonged,  had  become  infected  with  the  "  gangrene  "  of  Inde- 
pendency. The  reply  of  the  Assembly,  and  its  "  unanimous 
judgment,"  was  decisive  enough,  and  seems  to  show  that  the 
high-water  mark  of  "  classical  government  "  had  been  quite 
reached  at  the  time  (1641).  It  was  to  the  effect,  that 
"  according  to  the  order  of  the  Eeformed  Kirk  and  the 
ordinance  of  God  in  His  Word,  not  only  the  solemn  execu- 
tion of  ecclesiastical  power  and  authority,  but  the  whole  acts 
and  exercise  thereof  do  'pro'perly  helong  unto  the  officers  of  the 
Kirk"'' 

In  1647  an  Act  of  Assembly  was  passed  clearly  indi- 
cating the  fear  of  the  Church-rulers  that  Independency 
might  extend  to  Scotland.  "  Considering  how  the  errors  of 
Independency  and  separation  have,  in  our  neighbour  king- 
dom of  England,  spread  as  a  gangrene,  and  do  daily  eat  as  a 
canker,  and  how  possible  it  is  for  the  same  evils  to  invade 
and  overspread  this  Kirk  and  kingdom  by  the  spreading  of 
erroneous  books,  pamphlets,  libels,  and  letters,  and  by  con- 
versing with  them  that  are  infected  with  these  errors,"  the 
Assembly  "  inhibited  and  discharged  all  members  of  the 
Kirk  and  kingdom  to  converse  with  persons  tainted  with 
'^Records  ofiht  Church  of  Scotland,  p.  296. 


PRESBYTERIANS    AND    INDEPENDENCY  19 

such  errors,"  and  from  selling  or  reading  such  books  or 
papers,  and  called  on  the  civil  magistrate  to  give  effect  to 
this  injunction.^  This  was  the  first  of  several  Acts  of 
Assembly  of  the  same  kind,  and  breathing  the  same  intoler- 
ant spirit,  a  spirit  that  was  caught  up  so  thoroughly  by  the 
ministers  of  the  Church  that  it  became  the  practice  for  them 
to  debar  from  the  Communion  all  who  held  the  errors  of 
Independency  or  other  specified  heresies.  Probably  the  act 
just  referred  to  was  largely  the  result  of  the  strong  dislike 
towards  the  Independents  in  England  stirred  by  the  letters 
of  Principal  Baillie  to  the  General  Assembly  during  the 
sittings  of  the  Westminster  divines  who  were  drawing  up  the 
Confession  of  Faith.  Admitting  that  the  Independents  in 
that  Assembly  were  men  "  most  able  and  of  great  credit,"  he 
bitterly  complained  of  their  "unreasonable  obstinacy";  but 
his  special  grievance  with  them  was  that  they  aimed  at 
"  toleration  "  or  "  full  liberty  of  conscience  to  all  religions 
without  any  exceptions,"  and  in  1645  he  complained  that 
"  the  Independents  were  deviating  more  and  more  towards 
old  and  new  errors,  especially  liberty  of  conscience."^  From 
these  and  other  utterances  of  the  time,  we  learn  that  the 
principles  of  Independency  were  obnoxious  to  the  Presby- 
terians, on  the  ground  not  only  that  they  involved  the 
liberties  and  rights  of  the  congregation,  which  the  Presby- 
terians denied,  but  that  the  "  liberty  of  conscience  "  which 
Independents  claimed  for  all  opened  the  door  for  the  tolera- 
tion of  heretical  opinions  of  all  sorts,  a  claim  which  was 
directly  opposed  to  the  Presbyterian  ideal  of  a  national 
church,  in  which  there  should  be  uniformity  of  religious 
belief  and  practice.  How  such  men  as  Baillie  desired  to 
deal  with  the  Independents  is  indicated  in  one  of  his  letters 
in  which  he  says  that  he  and  his  co-presbyters  "purposed 
not  to  meddle  with  Independency  in  haste,  till  it  please  God 
to  advance  our  (i.e.,  the  Scotch)  army,  which,  we  expect,  will 
much  assist  our  arguments  !"^  The  feeling  of  bitter  opposition 

1  Records  of  the  Church  of  Scotland,  p.  476. 

2 Dexter,  Congregationalism,  etc.,  pp.  656,  657- 

3  Waddington,  Congregational  History  (1567-1700),  p.  427. 


20  CONGREGATIONALISM    IN    SCOTLAND 

to  Independency  thus  displayed  was  fully  sympathised  with 
by  the  Presbyterians  in  Scotland,  and  largely  accounted  for 
the  extreme  measures  taken  to  put  down  any  attempt  at 
propagating  the  principles  and  practices  of  which  their 
brethren  brought  such  an  alarming  account  from  England. 

The  advent  of  Cromwell  and  his  army  might  have  been 
expected  to  obtain  some  footing  for  Independency  in  Scot- 
land ;  but,  while  by  this  unwelcome  visit  the  Scottish  people 
became  better  acquainted  with  the  doctrines  and  practices 
of  the  Independents  than  they  had  been  through  the  ful- 
minating Acts  of  the  Assembly  and  the  preaching  of  their 
ministers,  it  does  not  appear  that  during  the  Protectorate 
Independency  made  any  headway,  or  that  any  Independent 
Churches  were  formed  in  Scotland.  This  may  be  accounted 
for  in  two  ways.  In  the  first  place,  the  Independents,  under 
Cromwell,  came  as  a  conquering  army,  and  their  advent 
roused  the  national  feeling  so  as  to  lead  the  people  to  regard 
them  as  their  enemies,  and  to  have  a  strong  prejudice 
against  them  and  all  their  ways.  In  the  second  place, 
Cromwell  dealt  very  favourably  with  the  Presbyterian  party, 
allowing  them  full  liberty  to  hold  their  religious  meetings  so 
long  as  these  were  not  used  for  political  purposes.  There 
were  many  disputes  between  the  Presbyterians  and  the 
English  soldiers  on  matters  of  religion,  but  no  attempt  was 
made  to  persecute  or  molest  any  of  the  people  or  ministers, 
and  even  Presbyterian  historians  admit  that  "  the  period 
was  one  of  remarkable  religious  prosperity,"^  one  of  them 
going  the  length  of  declaring  that  he  believed  "  there  were 
more  souls  converted  in  that  short  period  of  time  (1650- 
1658)  than  in  any  season  since  the  Keformation,  though  of 
triple  its  duration.^  Although  during  the  Protectorate  Inde- 
pendent Churches  may  not  have  been  formed,  there  is  one 
notable  instance  on  record  indicating  that  there  were  some 
who  were  led  to  adopt  the  "  Congregational  way,"  though 
not  to  the  extent  of  fully  separating  themselves  from  the 
Presbyterian  Churches. 

^  Hetherington's  History,  vol.  i.,  p.  395. 

■■^Kirkton's  Secret  and  True  History  of  the  Church  of  Scotland,  etc.,  p.  64. 


PRESBYTERIANS   AND    INDEPENDENCY  21 

At  the  battle  of  Dunbar,  in  1650,  one  of  the  prisoners  of 
the  Scottish  army,  taken  by  Cromwell,  was  Alexander 
J  affray,  provost  of  Aberdeen.  In  his  "  Diary  "  he  tells  how 
he  "  had  frequent  conferences  with  the  Lord  General  (Crom- 
well), Lieut.-General  Fleetwood,  and  Dr.  John  Owen,"  at 
Dunbar,  the  effect  of  which  was  seen  in  the  change  that 
took  place  in  his  views  regarding  Church-government  and 
the  principles  and  aims  of  Presbyterian  Churchmen.  On 
his  return  to  Aberdeen  he  appears  to  have  had  many 
conversations  with  his  friends,  to  whom  he  related  his 
adventures,  and  in  particular  his  conferences  with  Cromwell 
and  Owen.  The  result  of  these  communings  was  a  document 
which  they  drew  up  setting  forth  their  views  on  the 
question  of  church-order,  and  their  dissatisfaction  with  the 
discipline  of  the  Presbyterian  Churches  at  the  time.  The 
heads  of  their  contention  were  chiefly  two.  The  first  was 
that  they  held  the  Church  should  be  composed  of  those  who 
"  with  a  profession  of  the  truth  join  such  a  blameless  and 
Gospel-like  behaviour,  as  they  may  be  esteemed,  in  the 
judgment  of  charity,  believers,  and  their  children,"  and  that 
they  believed  that  in  the  Churches  in  Scotland  the  "  holy 
ordinances  of  Jesus  Christ  have  been  prostituted  amongst  us 
by  a  profane  multitude."  This  was  virtually  a  protest 
against  the  promiscuous  communion  that  was  notorious  at 
the  time.  The  second  head  of  their  declaration  had 
reference  to  Church-government,  concerning  which  they 
said :  "  We  profess,  so  far  as  we  could  see,  with  reverence 
to  precious  and  learned  men  of  another  judgment,  that  the 
Congregational  way  comes  nearer  to  the  pattern  of  the 
Word  than  our  classical  (or  Presbyterian)  form.  And  to  us 
it  appears  that  Christ  has  furnished  a  congregation,  with 
their  elderships,  with  complete  power  of  jurisdiction  and 
censure  within  themselves."^  These  views  they  supported 
with  many  arguments  and  Scriptural  proofs,  so  forcibly  and 
clearly  stated  that  even  at  this  day  they  would  form  a  good 
compendium  of  Congregational  polity.  The  document  was 
signed  by  Jaffray,  John  Eow,  William  Moore,  John  Menzies, 

^  Waddington,  Congregational  History,  (1567-1700),  pp.  486-505. 


22  CONGREGATIONALISM    IN    SCOTLAND 

and  Andrew  Binnie,  and  is  dated  24th  May,  1652.  So 
serious  a  departure  from  orthodox  ways  was  not  to  be 
tolerated  by  the  Church-courts,  and  accordingly  we  find  that 
in  the  following  month  the  subscribers  were  summoned 
before  the  Synod  of  Aberdeen,  before  which  they  boldly 
re-affirmed  the  statements  made  in  their  declaration.  After 
having  had  the  case  under  consideration  for  some  months, 
the  Synod  proceeded  to  deal  with  such  of  the  subscribers  as 
were  ministers,  viz.,  John  Eow,  John  Menzies,  and  John 
Seton,  minister  of  Old  Aberdeen,  the  last  of  whom  had  in 
the  interval  joined  his  brethren  in  their  testimony. 
Describing  these  men  as  having  "  separated  themselves 
from  the  discipline  and  government  of  this  Kirk  to  Inde- 
pendency," the  Synod  appointed  certain  members  to  confer 
with  them,  and  to  report  what  hopes  they  had  of  "  their 
returning  to  the  bosom  of  this  Church."  The  brethren  did 
not  wait  for  the  deliverance  of  this  committee,  but  in  the 
month  of  November,  of  1652,  they  "did  partake  of  the 
Supper  of  the  Lord  publicly  in  the  meeting-place  called 
Gray  Friars."  Probably  this  was  the  first  meeting  of 
Independents  (natives  of  Scotland)  in  a  church-capacity  that 
had  been  held  in  Scotland.  The  movement,  however, 
appears  to  have  speedily  come  to  an  end.  The  leaders  of 
the  Kirk  got  alarmed,  and  sent  down  some  of  their  best 
men  to  Aberdeen  from  Edinburgh  to  confer  with  the 
Independent  party.  As  the  result,  Alexander  Jaffray 
departed  from  the  high  ground  he  at  first  took,  and 
declared  "  against  separation,"  and  the  others  appear  to 
have  followed  his  example.  The  movement,  though  abortive 
as  an  attempt  to  form  a  church,  appears  to  have  had 
considerable  influence  on  at  least  one  of  the  ministers  of 
Aberdeen,  Andrew  Cant,^  who,  after  this,  "  exercised  greater 

^  The  conduct  of  Andrew  Cant  at  this  time  was  in  happy  contrast  to  the 
spirit  he  showed  in  the  Assembly  of  1639,  at  whicli,  after  the  reading  of  the 
"Large  Declaration"  of  Dr.  Balcanquel  against  the  "Covenant"  and 
the  anti-prelatio  measures  of  the  Assembly,  Cant  said,  "It  is  so  full  of 
gross  absurdities  that  I  think  liawjing  of  the  author  should  prevent  all 
farther  censures,"  upon  which  the  moderator  answered,  "  That  punishment 
is  not  in  the  hands  of  kirkmen." — Records  of  the  Kirk  of  Scotland, 
p.  268. 


PRESBYTERIANS    AND    INDEPENDENCY  23 

care  in  the  admission  of  persons  to  Lord's  Table,  and 
instituted  personal  inquiry  into  their  character  and  views 
of  Christian  truth. "^ 

This,  though  only  a  historical  incident,  indicates  that 
there  were  many  in  Scotland  during  this  period  who  were 
favourable  to  Independency,^  both  in  regard  to  its  principles 
of  a  spiritual  communion  and  its  claim  for  the  freedom  of 
the  Churches,  but  who,  like  Alexander  Jaffray,  did  not  see 
their  way  to  a  "  separation  "  from  the  Presbyterian  Church  ; 
and  as  the  Independency  which  took  the  form  of  separation 
was  what  Presbyterian  churchmen  chiefly  detested,  those 
whose  sense  of  duty  did  not  lead  them  to  take  this  course 
were  probably  let  alone. 

1  Waddington's  Congregational  History,  1567-1700,  pp.  494-505. 

^Jaffray,  indeed,  said,  "Some  Christians  in  Aberdeen,  men  and  women, 
having  for  a  long  time  been  convinced  of  these  things,  long  be/ore  ever  a 
thoiight  of  them  was  with  me,  found  themselves  obliged  to  have  the  ordin- 
ances administered  in  a  more  pure  way  than  there  was  any  hope  ever  to 
have  them  in  the  national  way." — Waddington's  Congregational  History y 
1567-1700,  p.  501. 


CHAPTER   III. 

THE  GLASITES. 

The  tyrannical  oppression  to  which  the  Scottish  Presby- 
terians were  subjected  during  the  reigns  of  the  last  two 
Stuart  Kings  had  the  effect  of  compelling  them  to  close 
their  ranks  in  defence  of  both  their  civil  and  religious 
liberty.  The  symbols  of  their  union  in  this  sacred  cause 
were  the  "  Covenants."  In  former  days  there  had  gathered 
around  these  documents  fervent  and  reverent  enthusiasm, 
and  it  seemed  to  the  best  men  of  the  Scottish  nation  that 
never  in  their  former  history  had  the  need  of  a  common 
testimony  in  defence  of  their  principles  been  greater  than 
amid  the  conflicts  with  the  civil  powers  that  took  place 
during  the  thirty  years  prior  to  the  Revolution  of  1688, 
Presbyterianism  assumed  a  new  complexion,  and  became 
"  covenanted  "  Presbyterianism.  While  the  old  Confession 
and  Books  of  Discipline  were  retained,  and  the  Westminster 
Confession  still  held  its  place  as  the  acknowledged  creed  of 
the  Church,  yet  the  documents  which  most  really  embodied 
the  faith  and  sentiments  of  the  people  were  the  national 
covenants,  especially  the  Solemn  League  and  Covenant  of 
1643,  which  was  the  protest  of  the  nation  against  Prelacy, 
as  the  National  Covenant  of  1581  had  been  against  Popery. 
All  the  more  impressive  was  the  attitude  of  the  people 
with  regard  to  the  covenants  from  the  circumstance  that 
there  had  arisen  the  practice  of  "  covenanting,"  or  a  solemn 
swearing  of  adherence  to  the   covenants  by  the  people  on 

24 


THE    GLASITES  25 

special  occasions,  especially  at  communion  seasons,  when 
no  one  who  desired  to  maintain  any  reputation  for  religious 
faith  or  patriotic  feeling  neglected  to  take  the  solemn  oath 
which  formed  part  of  the  covenants.  Strange  as  it  may 
seem,  it  was  as  a  protest  against  the  covenants  and 
covenanting  that  Independency  in  Scotland  took  its  rise 
early  in  the  eighteenth  century,  and  the  first  Independents 
had  to  bear  all  the  odium  attaching  to  "  anti-covenanters," 
and  thus,  though  for  different  reasons,  were  classed  along 
with  the  supporters  of  Prelacy  as  opponents  of  what  was 
regarded  as  the  "  covenanted  work  of  reformation."  How 
this  came  about  will  become  apparent  in  the  course  of  the 
following  sketch  of  the  Glasites. 

John  Glas  was  born  in  1696  at  Auchtermuchty,  in  Fife, 
where  his  father  was  parish  minister.  In  1719  he  was 
ordained  minister  of  the  parish  of  Tealing,  near  Dundee. 
In  the  first  year  of  his  ministry  he  began  a  course  of 
lectures  on  the  Shorter  Catechism,  and  had  proceeded  as  far 
as  the  question,  "  How  doth  Christ  execute  the  office  of  a 
King  ? "  when,  as  his  biographer  states,  "  he  was  brought  to 
a  stand,"^  for  he  found  he  could  not  reconcile  the  Scriptural 
answer  to  that  question  with  the  popular  doctrine,  which 
held  forth  the  binding  obligation  of  the  national  covenants. 
The  feeling  in  favour  of  the  covenants  was  so  strong  among 
his  parishioners  that  he  found  he  could  not  venture  to  utter 
a  word  of  opposition  to  them  without  exposing  himself  to 
the  bitterest  persecution,  and  to  the  risk  of  losing  any 
reputation  he  had  for  personal  piety.  For  some  time  he 
remained  in  doubt  and  hesitation  as  to  the  course  he  should 
follow,  but  at  length  he  "  determined  to  be  at  the  bottom  of 
this  business,  and  that  it  should  be  determined  to  him  by 
the  Word  of  the  Lord  Jesus  Christ,  and  by  that  only." 
After  careful  study  of  the  whole  matter,  he  arrived  at  the 
following  conclusions,  which  he  afterwards  boldly  defended 
before  the  Church  Courts : — That  there  is  no  warrant  in  the 
New  Testament  for  a  National  Church  ;  that  the  magistrate, 
as  such,  has  no  place  in  the  Church,  and  has  no  right  to 

^Memoir  of  John  Glas,  p.  5,  1813. 


26  CONGREGATIONALISM    IN    SCOTLAND 

punish  for  heresy ;  that  both  the  National  Covenant  and 
the  Solemn  League  and  Covenant  are  without  Scriptural 
grounds ;  and  that  the  true  reformation  is  one  that  can  be 
carried  out,  not  by  political  and  secular  weapons,  but  by  the 
Word  and  Spirit  of  Christ  only.  Although  Mr.  Glas's 
views  were  set  forth  at  length  in  defence  of  these  pro- 
positions, both  in  his  speeches  and  writings,  especially  in 
his  work,  "  The  Testimony  of  the  King  of  Martyrs," 
practically  his  course  was  determined,  on  the  one  hand, 
by  his  strong  opposition  to  the  secularising  spirit  prevalent 
in  the  Established  Church,  and,  on  the  other,  by  his  con- 
viction that  the  only  church-life  set  forth  in  the  New 
Testament,  other  than  that  of  the  church  universal,  was 
that  of  believers  in  Christ  associated  together  in  personal 
fellowship. 

His  views  now  began  to  appear  in  his  preaching,  and 
called  forth  much  adverse  criticism  on  the  part  of  his 
people  and  of  those  ministers  who  had  become  aware  of 
the  principles  he  had  adopted.  His  own  father  was  among 
the  first  to  brand  him  as  an  "  Independent,"  and  as  an 
"  Ishmaelite,  whose  hand  would  be  against  every  man,  and 
every  man's  hand  against  him " ;  and  his  father-in-law, 
Mr.  Black,  one  of  the  ministers  of  Perth,  told  him  that 
"  all  his  fighting  was  in  vain,  for  what  he  aimed  at  would 
never  take  place."  Gradually,  however,  his  parishioners 
came  to  appreciate  his  preaching,  and  to  fall  in  v/ith  his 
views,  and  a  true  spiritual  revival  took  place  among  them. 
In  his  desire  to  give  practical  effect  to  his  views,  he 
separated  those  whom  he  regarded  as  believers  into  a 
society  for  mutual  fellowship,  which  speedily  increased  by 
accessions  from  other  parishes.  According  to  the  first  roll, 
dated  13th  July,  1725,  their  number  amounted  to  nearly 
one  hundred.  At  their  first  meeting  they  agreed  to  join 
together  in  Christian  fellowship,  to  follow  Christ  as  their 
Lord,  and  to  walk  together  in  brotherly  love  and  all  the 
duties  of  it.  At  subsequent  meetings  they  resolved  to 
observe  the  Lord's  Supper  once  a  month,  to  follow  the 
directions  of  Christ  as  given  in  Matthew  xviii.  with  regard 


THE    GLASITES  27 

to  offences,  and  to  make  a  collection  for  the  poor  among 
them. 

Owing  to  Mr.  Glas's  labours  having  been  in  a  rural 
parish,  it  was  some  time  before  public  attention  was  drawn 
to  his  departure  from  orthodox  doctrine  and  practice.  Had 
it  not  been  that  he  was  called  on  to  preach  during  a 
Communion  season  in  company  with  one  of  the  most 
zealous  defenders  of  the  covenants,  Mr.  Willison,  of  Dundee, 
and  to  utter  his  protest  against  covenanting  in  the  presence 
of  one  who  regarded  the  practice  as  the  very  highest  form 
of  practical  Christianity,  Mr.  Glas  might  have  gone  on  in 
his  chosen  course  for  a  long  time  without  being  called  in 
question.  But  his  co-presbyter  held  "  covenanting  obliga- 
tions "  to  be  too  sacred  to  be  treated  after  the  manner  of 
Mr,  Glas,  and  he  took  such  steps  as  raised  the  whole 
question  at  the  next  Presbytery  meeting.  It  would  be 
tedious  to  detail  the  whole  process  of  procedure  that 
followed.  But  the  fact  that  three  years  elapsed  before  the 
case  was  brought  to  a  conclusion  indicates  the  difficulty 
the  ministers  found  in  dealing  with  it,  and  their  unwilling- 
ness to  act  harshly  towards  one  held  in  such  high  respect 
among  them  as  Mr.  Glas  was.  After  many  conferences  and 
discussions,  Mr.  Glas  was  suspended  from  the  ministry  at  a 
meeting  of  the  Synod  of  Angus  and  Mearns,  held  in  April 
1728.  He  appealed  to  the  General  Assembly,  and  his 
appeal  was  accompanied  by  a  petition  from  the  elders, 
deacons,  and  parishioners  of  Tealing,  in  which  they  gave 
earnest  testimony  of  their  grateful  appreciation  of  Mr. 
Glas's  labours  among  them,  and  their  urgent  desire  that  he 
should  be  allowed  to  remain  among  them.  They  stated 
that  when  he  began  his  ministry  among  them  "  the  parish 
was  almost  void  of  anything  in  the  form  of  religion,"  and 
bore  testimony  to  the  great  change  that  had  taken  place 
among  tjie  people  under  his  ministry.  They  added,  that  it 
"looked  very  terrible  to  them  that  the  work  of  the  Lord 
should  be  put  to  a  stop  among  them."  The  appeal  and 
petition  received  such  favourable  consideration  as  to  indicate 
the   wish   of  the   church-rulers   to   find   a   way  out  of  the 


28  CONGREGATIONALISM    IN    SCOTLAND 

difficulty  short  of  actual  deposition ;  but  Mr.  Glas's  own 
action,  in  refusing  to  refrain  from  preaching  after  his  sus- 
pension, altered  the  case  from  being  one  of  prosecution  for 
heresy  to  one  of  "  contumacy,"  and,  as  in  most  cases  of  the 
latter  kind,  the  Assembly  showed  less  consideration  for  one 
who  defied  their  authority  than  for  one  who  departed  from 
their  doctrine.  The  result  of  Mr.  Glas's  action,  and  of 
subsequent  procedure,  was  that  he  was  deposed  from  the 
ministry  in  1730,  chiefly  on  the  ground  that  he  had  shown 
"  contempt  of  the  judicatories  of  the  Church  in  continuing 
to  exercise  his  ministry  after  he  had  been  suspended." 
Nine  years  later  the  sentence  of  deposition  was  recalled,  a 
significant  expression  of  the  high  regard  in  which  Mr.  Glas 
was  held  as  a  Christian  man  :  but  long  before  this  he  had 
ceased  to  have  any  desire  to  return  to  the  Established 
Church. 

For  some  time  Mr.  Glas  remained  in  Tealing  preaching 
the  Gospel,  and  ministering  to  the  church  that  had  already 
gathered  around  him  as  its  pastor.  The  principle  by  which 
he  professed  to  be  guided  in  all  that  concerned  both 
Christian  and  Church-life,  namely,  that  Scripture  is  the 
only  standard  of  both  doctrine  and  practice,  was  one  to 
which  he  gave  steadfast  adherence,  and  which  he  never 
failed  to  enjoin  upon  his  people.  Finding  on  a  closer 
examination  of  the  New  Testament  that  the  first  disciples 
came  together  on  the  first  day  of  the  week  to  break  bread 
(Acts  ii.  42,  and  xx.  7)  they  decided  to  observe  the  Lord's 
Supper  every  Sabbath  instead  of  once  every  month.  They 
sought  also  to  adhere  strictly  to  the  teaching  of  Christ  with 
regard  to  offences,  to  follow  Scriptural  example  by  repeating 
the  word  "  Amen "  at  the  close  of  all  prayers  offered  in 
public,  to  insist  upon  all  the  members,  according  to  their 
ability,  contributing  to  the  support  of  the  ordinances  of  the 
Gospel,  to  offer  the  kiss  of  charity  to  each  other,  and  "  to 
abstain  from  things  strangled  and  from  blood."  A  further 
step  was  taken  in  connection  with  the  matter  of  Church- 
polity,  for  they  came  to  the  conclusion  that  Scripture 
teaching  and  example  were  in  favour  of  a  plurality  of  elders 


THE   GLASITES  29 

or  pastors  in  each  church,  and  that  what  is  called  a  "  learned 
ministry "  was  not  necessary  for  the  well-being  of  the 
churches.  It  also  became  a  practice  among  them  to  require 
a  unanimous  vote  of  the  members  at  a  church  meeting 
before  any  resolution  took  effect. 

In  1730  Mr.  Glas  removed  to  Dundee,  where  a  church 
was  formed,  consisting  at  first  of  those  who  had  been  accus- 
tomed to  go  to  Tealing  on  Sabbath  days.  Mr.  Archibald, 
parish  minister  of  Guthrie,  who  had  been  deposed  for 
"  adhering  "  to  Mr.  Glas,  was  chosen  elder  of  the  church  in 
Tealing,  along  with  a  Mr.  William  Scott,  a  "  layman,"  while 
James  Cargill,  a  handloom  weaver,  became  the  co-elder  of 
Mr.  Glas.  After  suffering  many  hardships  for  adherence  to 
his  principles,  and  many  severe  family  afflictions,  Mr.  Glas 
died  in  the  house  of  his  daughter  at  Perth,  and  his  body 
was  interred  at  Dundee,  where  a  monument  to  his  memory 
bears  the  following  inscription  : — "  John  Glas,  minister  of 
the  Congregational  Church  in  this  place,  died  November 
1773,  aged  78  years.  He  long  survived  Katherine  Black, 
his  beloved  wife  (interred  also  in  the  same  grave) ;  also  of 
his  children,  fifteen  in  number,  many  of  whom  arrived  at 
mature  age,  and  nine  lie  here  beside  their  parents.  His 
character  in  the  churches  of  Christ  is  well  known,  and  will 
outlive  all  monumental  inscrij)tions." 

Although  the  feeling  of  opposition  to  Mr.  Glas's  doctrines 
and  practices  was  very  strong,  there  were  not  a  few,  both 
among  the  ministers  and  people  in  Scotland,  who  sympa- 
thised with  his  views  in  regard  to  the  covenants  and  the 
spiritual  nature  of  the  Kingdom  of  Christ.  It  is  high 
testimony  of  the  singular  worth  and  Christian  excellence  of 
the  man,  as  well  as  of  the  impressive  character  of  his 
preaching,  that  on  one  occasion,  after  preaching  at  Alyth, 
the  minister  of  the  parish,  Mr.  Ayton,  came  to  him,  and 
embracing  him,  said,  "  Oh,  Jock,  what  would  become  of  me 
but  for  that  New  Covenant ! "  Churches  were  formed  in 
Paisley,  Glasgow,  Edinburgh,  Leith,  Arbroath,  Montrose, 
Aberdeen,  Dunkeld,  Leslie,  Cupar,  Galashiels,  Liverpool, 
and    London.       Of    the    Church    in    London    Mr.    Michael 


30  CONGREGATIONALISM    IN    SCOTLAND 

Faraday,  the  distinguished  scientist,  was  for  a  long  period 
an  honoured  elder. 

In  1736  Eobert  Sandeman,  who  had  finished  his  studies 
with  a  view  to  the  ministry  in  connection  with  the  Established 
Church,  joined  the  Glasites,  and  became  an  elder  of  the 
Church  in  Perth.  He  married  a  daughter  of  Mr.  Glas,  and 
afterwards  removed  to  London,  and  finally  to  America,  where 
he  died  at  Danbury  in  1770.  While  Glas  had  adhered  to  the 
doctrines  set  forth  in  the  Westminster  Confession,  except  those 
concerning  the  Church  and  the  functions  of  the  civil  magis- 
trate, Sandeman  became  better  known  as  the  advocate  of 
peculiar  theological  views,  especially  concerning  the  nature 
of  faith,  than  as  a  Glasite.  Hence  in  England  and  America, 
where  his  views  found  acceptance  with  many,  his  followers 
were  known  as  Sandemanians.  His  distinctive  doctrine  is 
stated  on  his  tombstone—"  That  the  bare  death  of  Jesus 
Christ,  without  a  thought  or  deed  on  the  part  of  man,  is 
sufficient  to  present  the  chief  of  sinners  spotless  before 
God."  His  teachings  attracted  more  attention  in  England 
than  in  Scotland,  chiefly  owing  to  the  letters  and  strictures 
of  Andrew  Fuller,  Baptist  minister  of  Kettering,  who 
vigorously  opposed  his  doctrine  as  unscriptural  and  dangerous. 
Even  in  Scotland,  however,  Sandeman's  views  found  favour 
with  many  of  the  students  who  attended  the  theological 
classes  maintained  by  the  Haldanes  early  in  the  century,  and 
at  one  time  threatened  to  become  an  occasion  of  division  as 
serious  as  that  which  took  place  in  connection  with  the 
Morisonian  doctrine  at  a  later  date. 

Like  some  other  movements  of  the  kind,  that  initiated  by 
Mr.  Glas  lost  its  fair  promise  of  power  and  influence  for 
good  throughout  Scotland  owing  to  the  addition  of  views  and 
practices  that  became  repulsive  to  the  good  sense  and 
Christian  feeling  of  many  who  sympathised  with  the  leading 
principles  for  which  Mr.  Glas  had  originally  contended. 
The  narrowness  and  exclusiveness  of  the  Glasite  Churches, 
their  non-missionary  and  unaggressive  spirit,  their  indulgence 
in  a  selfish  seclusion  as  churches  for  the  promotion  of  their 
own  edification  and  comfort,  their  contempt  for  an  "  educated 


THE    GLASITES  31 

ministry,"  and  the  tendency  towards  a  loose  and  worldly  way 
of  life  that  became  manifest  among  many  of  them  in  later 
years, — all  these  tended  to  alienate  the  Christian  people  who 
otherwise  might  have  been  drawn  to  their  communion.  A 
Presbyterian  annalist  ^  says  of  them  that  if  they  "  had  united 
the  suavity  of  the  Gospel  with  their  spiritual  views  of  the 
Messiah's  kingdom,"  there  would  have  been  little  room  for 
the  Eelief  and  other  churches  formed  by  secessions  from 
the  Establishment.  Glas  was  too  much  of  a  "  viewy  "  man 
to  be  a  safe  and  wise  leader  of  such  a  great  work  as  that 
which  he  initiated,  and  had  his  strength  of  mind  and  Christian 
wisdom  been  as  strongly  developed  as  his  personal  piety,  he 
might  have  been  the  pioneer  of  a  movement  that  probably 
would  have  altered  the  whole  character  and  complexion  of 
the  history  of  religion  in  Scotland. 

Glasite  societies  have  now  ceased  to  exist.  Many  years 
ago  they  were  split  up  into  several  parties — three  at  least — 
and  those  of  the  one  party  disavowed  all  fellowship  with  the 
others.  Their  history  has  been  singularly  like  that  of  the 
Plymouth  Brethren,  whose  views  and  practices  have  been 
to  a  large  extent  a  revival  of  those  of  the  Glasites.  The 
last  of  the  Sandemanian  Churches  in  America  became 
extinct  in  1890. 

iDr.  Struthers,  History  of  the  Relief  Church,  pp.  177-179. 


CHAPTER  IV. 

THE  OLD  SCOTS  INDEPENDENTS. 

The  eighteenth  century  was  the  birth-period  of  most  of  the 
religious  denominations  that  now  exist  in  Scotland,  and  the 
Glasite  community  of  churches  was  the  first  of  many  that 
followed.  In  1733 — three  years  after  the  deposition  of 
John  Glas — the  Secession  Church  came  into  existence  by 
the  secession  from  the  Established  Church  of  the  brothers 
Erskine  and  those  who  adhered  to  him,  on  the  ground 
chiefly  of  their  opposition  to  the  Patronage  Acts  of  the 
Established  Church,  and  the  scandalous  proceedings  that 
had  taken  place  in  the  forcing  upon  unwilling  congregations 
of  men  who  were  supported  by  the  patrons  of  parishes  and 
by  the  church  courts.  In  1752  another  secession  took 
place,  that  of  the  Eelief  Church,  composed  of  those  who  not 
only  protested  against  patronage,  but  "  pled  for  a  state  of 
things  which  left  ministers  a  great  deal  of  ministerial 
freedom,  and  which  made  church  courts  rather  consultative 
meetings  than  legislative  assemblies."  This  latter  body, 
indeed,  sought  to  revert  to  the  state  of  things  that  obtained 
in  the  Presbyterian  Church  of  Scotland  when  "  it  was 
dissociated  from  the  State,  when  her  assemblies  and  presby- 
teries were  proscribed,  and  congregations  maintained  their 
own  ordinance  and  managed  their  own  affairs."^  The  Ptelief 
movement  was  a  distinct  advance  upon  that  of  the  Secession 
Church  in  the  direction  of  congregational  freedom,  and  was 

1  Dr.  Struthers,  Hiatory  of  the  Relief  Church,  p.  71. 
32 


THE    OLD    SCOTS    INDEPENDENTS  33 

virtually  an  attempt  to  continue  the  contendings  of  John 
Glas  in  their  main  points,  with  a  minimum  of  departure 
from  Presbyterian  usages.  In  1768  the  Old  Scots  Inde- 
pendents came  into  existence,  in  1769  the  Old  Scotch 
Baptists,  in  1780  the  Bereans,  and  in  1798  the  Modern 
Congregationalists.  Besides  these,  there  were  several 
religious  societies  that  were  formed  during  the  century 
which  never  developed  into  associations  of  churches.  So 
early  as  1704  the  followers  of  Mr.  Macmillan,  minister  of 
Balmaghie  in  Fife,  took  up  the  testimony  of  the  old  "  society 
men  "  of  covenanting  days,  who  held  aloof  from  the  Estab- 
lished Church  on  the  ground  of  failure  on  the  part  of  the 
Government  and  of  the  Church  to  adhere  to  the  whole 
testimony  of  the  Covenants,  and  they  may  be  regarded  as 
the  predecessors  of  the  Cameronian  or  Eeformed  Presby- 
terian Church  of  later  days.  In  1707  Mr.  John  Hepburn, 
minister  of  Urr,  was  deposed  for  adherence  to  views  that 
were  substantially  those  of  the  Secession  Church  of  a  later 
period,  but  the  company  that  adhered  to  him  was  scattered 
after  his  death.  Several  other  movements  of  a  similar 
character  were  initiated  by  men  who  failed  to  persevere  in 
them,  or  who  drew  back  to  the  bosom  of  the  Established 
Church  when  they  discovered  the  sacrifices  required  of  them. 
The  Old  Scots  Independents  trace  the  origin  of  their 
churches  to  the  teaching  of  James  Smith  of  Newburn,  and 
James  Ferrier  of  Largo,  neighbouring  parishes  in  Fife,  of 
which  they  were  ministers.  Their  "  Case  "  ^  is  interesting, 
as  indicating  that  they  had  adopted  Congregational  prin- 
ciples after  an  independent  investigation  of  the  whole 
subject  of  church  order.  As  the  result  of  their  inquiry, 
they  decided  to  sever  their  connection  with  the  Established 
Church,  which  they  did  in  1768.  The  opinions  set  forth 
in  their  "  Case  "  may  be  comprised  under  the  heads  of — 
1.  Civil  establishments  of  religion  ;  2.  Church  government ; 
and  3.  Doctrine.  The  two  ministers  could  not  accept  the 
principle    of    civil   establishments    of   religion,   which    they 

1  The  Case  of  James  Smith,  late  minister  at  Newhurn  and  Robert  Ferrier, 
late  minister  at  Largo,  truly  represented  and  defended,  1768. 

C 


34  CONGREGATIONALISM    IN    SCOTLAND 

regarded  as  opposed  to  the  spiritual  nature  of  the  kingdom 
of  Christ.  They  also  found  no  support  in  Scripture  for 
the  classical  or  presbyterian  form  of  church  order,  but 
held  that  "  every  single  congregation,  united  in  the  faith, 
hope,  and  obedience  of  the  Gospel,  is  independent  of  any 
other  congregation,  and  that  by  having  the  Lord  Jesus 
Christ  as  their  Head  they  are  complete  in  themselves." 
In  addition,  Messrs.  Smith  and  Terrier  accepted  the  prin- 
ciple of  a  plurality  of  elders  maintained  by  the  Glasites, 
and  also  followed  them  in  having  the  "  kiss  of  charity," 
mutual  exhortation,  and  in  their  disregard  for  an  "  educated 
ministry."  They  also  denounced  what  was  then  called 
"  occasional,"  or,  as  it  is  now  called,  "  open,"  communion. 
In  doctrinal  matters  they  objected  to  the  statements  of 
the  Westminster  Confession  regarding  the  Eternal  Sonship 
of  Christ  and  the  Procession  of  the  Spirit.  They  also 
objected  to  the  description  of  the  "  principal  acts  of  saving 
faith "  as  "  accepting,  receiving,  and  resting  upon  Christ 
alone  for  justification,  sanctification,  and  eternal  life," 
holding  that  faith  is  not  a  complex  but  a  simple  act, 
and  consists  of  the  acceptance  of  a  truth  or  fact  upon 
sufficient  testimony.  Saving  faith  they  held  to  be  the 
believing  acceptance  of  God's  testimony  concerning  His 
Son,  which  believing  acceptance  produces  "  a  receiving, 
resting,  and  relying  on  Him  for  salvation."  Traces  of 
the  influence  of  Sandeman's  teaching  may  be  found  in 
these  views.  Other  differences  from  the  Confession  are 
stated  in  the  "  Case,"  but  these  are  the  most  important. 

After  their  secession  from  the  Established  Church, 
Messrs.  Smith  and  Terrier,  along  with  those  of  their 
congregations  who  joined  them,  met  together  as  a  church 
in  Balchristie,  and  the  two  ministers  were  eventually 
ordained  as  "  elders,"  while  others  were  appointed  to  "  care 
for  the  poor,"  who  were  afterwards  called  "  deacons." 

The  second  church  that  was  formed  was  in  Glasgow. 
Ecclesiastical  affairs  in  that  city  had  prepared  the  minds 
of  some  members  of  the  Established  Church  for  receiving 
some  such  views  as  those  advocated  by  Messrs.  Smith  and 


THE    OLD    SCOTS    INDEPENDENTS  35 

Terrier.  Between  1760  and  1768  the  Town  Council  and 
the  Session  of  the  city  both  claimed  the  right  to  present 
ministers  to  the  churches,  and  carried  their  contention  to 
the  Court  of  Session,  which  ultimately  decided  in  favour 
of  the  Council.  As  the  result,  "  a  minister  was  thrust 
into  the  Wynd  Church  against  the  minds  of  those  who 
were  regarded  as  the  orthodox  part  of  the  congregation," 
of  whom  David  Dale  appears  to  have  been  the  leader.  A 
Eelief  Church  was  started,  but  troubles  in  connection  with 
that  raised  doubts  in  the  minds  of  many  as  to  the  Presby- 
terian form  of  Church  government.  At  this  time  Mr.  John 
Barclay,  the  founder  of  the  "  Bereans,"  visited  Mr.  Dale, 
and  as  the  result  of  their  conference  the  latter,  along  with 
others,  left  the  Relief  Church  and  formed  themselves  into 
a  separate  church.  For  a  time  they  met  in  a  private 
house,  but  afterwards,  their  numbers  increasing,  they  built 
a  place  of  worship  in  Greyfriars  Wynd.  About  this  time 
the  "  Case "  of  Messrs.  Smith  and  Terrier  came  into  their 
hands,  and  finding  the  views  therein  contained  in  harmony 
with  their  own,  they  sent  a  deputation  to  the  Church  in 
Balchristie,  with  the  result  that  a  union  was  formed 
between  the  two  churches.  The  communications  between 
them  became  frequent,  and  at  last  it  was  proposed  that 
Mr.  Ferrier  should  be  sent  by  the  Church  in  Balchristie 
to  Grlasgow.  This  was  agreed  to,  the  former  Church 
choosing  a  James  Simpson,  a  weaver  at  Largo,  to  be 
Mr.  Smith's  colleague,  and  the  latter  choosing  David  Dale 
to  be  Mr.  Ferrier's  colleague.  At  this  time  the  Church 
in  Glasgow  consisted  of  twenty-six  members.  When  the 
new  place  of  worship  was  opened,  it  was  visited  by  a 
noisy  crowd  of  people,  and  the  members  were  exposed  to 
a  good  deal  of  ridicule  and  reproach,  Mr.  Dale  being  often 
openly  insulted  in  the  streets,  and  "  looked  upon  as  a 
person  that  ought  not  to  be  suffered  to  live." 

Within  two  years  the  spirit  of  division  appeared  in  the 
Glasgow  Church,  and  was  occasioned  by  difference  of 
opinion  on  such  points  as  whether  the  Lord's  Prayer 
should  form  part  of  the  worship  on  the  first  day  of  the 


36  CONGREGATIONALISM    IN    SCOTLAND 

week ;  whether  "  Amen "  should  be  audibly  pronounced 
by  the  congregation  at  the  close  of  prayer  offered  in 
public ;  and  whether  the  people  should  stand  while  singing 
as  well  as  while  praying.  Mr.  Dale  urged  forbearance 
until  they  should  see  whether  they  could  not  ultimately 
come  to  be  of  one  mind  in  such  matters ;  but  Mr.  Terrier 
strongly  advocated  "  unity  of  judgment."  The  result  was 
that  the  latter,  and  a  few  who  adhered  to  him,  left  the 
Church  and  joined  the  Glasite  Church  in  the  city. 

The  reading  of  the  "  Case  "  by  some  person  in  Montrose 
also  led  to  the  formation  of  a  church  there,  and  a  church  in 
Marykirk  was  formed  by  several  persons  who  at  first  had 
been  connected  with  the  church  in  Montrose.  In  addition 
to  these  two,  the  churches  in  Perth,  Methven,  and  Kirk- 
caldy, sprung  from  the  church  in  Balchristie,  while  those 
in  Hamilton,  Paisley,  and  New  Lanark,  sprung  from  the 
church  in  Glasgow.  A  church  was  also  formed  in  Edin- 
burgh as  the  result  of  correspondence  with  the  Glasgow 
church,  and  a  church  came  into  existence  in  Galashiels 
in  the  same  way.  In  Earlsferry  there  had  been  an  Inde- 
pendent Church  of  the  "  Tabernacle  "  ^  persuasion,  but  about 
the  year  1813  the  members  united  with  the  Old  Scots 
Independent  churches.  A  church  was  formed  in  Airdrie 
in  1807  or  1808,  but  did  not  remain  long  in  connection 
with  the  other  churches,  owing  to  division  on  the  question 
of  baptism.  In  Dundee  a  church  was  founded  by  Mr. 
Andrew  Scott,  who  had  been  deposed  by  the  Anti-Burgher 
Synod  for  contending  against  the  practice  in  that  body 
of  "  swearing  the  covenants  "  as  a  term  of  communion.  The 
church  was  formed  in  1769,  and  Mr.  Scott  continued  to  be 
presiding  elder  for  some  twenty  years  later,  when  he  had  to 
retire  owing  to  certain  charges  against  his  moral  character 
having  been  found  j)roved.  Por  a  short  time  there  was 
a   small   church   in    Newburgh,    under   the   care   of  a   Mr. 

^  In  the  early  years  of  the  ceutury  the  churches  formed  by  the  Haldanes 
and  their  fellow- workers  were  called  "Tabernacle"  churches,  from  the 
name  given  to  the  building  erected  for  Mr.  James  Haldane,  and  in  which 
he  preached,  in  Edinburgh.  It  was  also  applied  to  several  other  buildings 
in  which  the  Congregationalists  worshipped. 


THE    OLD    SCOTS    INDEPENDENTS  37 

Pirie,  at  that  time  well  known  by  his  writings,  and  who 
had  left  the  Secession  Church.  There  was  a  friendly 
correspondence  kept  up  between  the  church  in  Dundee  and 
the  Berean  Church  in  Sauchieburn,  of  which  the  Eev.  Mr. 
Macrae  (successor  to  John  Barclay)  was  pastor  towards  the 
close  of  last  century.  These  churches  in  Dundee,  New- 
burgh,  and  Sauchieburn  did  not,  however,  adhere  to  the 
principles  and  practices  of  the  Old  Scots  Independents  in 
all  respects.  The  two  latter  appear  always  to  have  had  a 
"  pastor,"  and  to  have  differed  little  from  the  "  Tabernacle  " 
Independents,  except  perhaps  that  they  were  not  so  strict  in 
their  admission  of  members.  It  was  not  till  1789,  a  short 
time  before  his  retirement,  that  Mr.  Andrew  Scott  and  the 
members  of  the  church  in  Dundee  adopted  the  principle 
of  a  plurality  of  elders.  In  that  year  a  Mr.  Alexander 
Kirkcaldy  was  associated  with  Mr.  Scott  as  elder.  He  died 
in  1803,  and  Mr.  William  Maxton,  who  had  been  trained 
in  Mr.  Haldane's  classes,  was  chosen  elder.  After  his 
decease  in  1818  the  church  resolved  to  avoid  having  as 
elder  anyone  trained  in  an  academy,  and  chose  one  of  their 
own  number,  a  James  Donald,  a  merchant,  as  elder.  About 
this  time  the  church  in  Dundee  made  a  departure  from  the 
practice  then  common  among  the  churches,  of  having  a 
collection  taken  at  the  door  of  the  place  of  meeting  as 
the  congregation  retired,  and  adopted  the  practice  of  having 
a  collection  taken  immediately  after  the  Lord's  Supper,  by 
which  the  poor  were  aided  and  all  other  expenses  defrayed. 

Such  is  an  outline  of  the  origin  of  the  Old  Scots  Inde- 
pendent churches,  and  their  history  down  to  about  the  year 
1814 — a  period  of  46  years.  At  the  close  of  this  period  it 
was  found  that  most  of  them  had  suffered  from  internal 
division,  owing  to  differences  of  opinion  on  minor  points, 
which  members  would  not  make  a  matter  of  forbearance. 
But  the  chief  cause  of  reduced  strength  was  in  the  secession 
of  many  of  the  members  to  the  Baptists,  especially  during 
the  first  few  years  of  the  century. 

In  1814  an  event  took  place  which,  for  a  time,  awakened 
a  good  deal  of  interest  among  the  churches,  and  which  they 


38  CONGREGATIONALISM    IN    SCOTLAND 

hailed  as  promising  a  time  of  renewed  prosperity.  This  was 
the  union  of  the  churches  with  a  body  called  the  Inghamite 
churches  in  England,  which  had  been  originated  by  the 
teaching  and  labours  of  a  Mr.  Ingham,  a  former  colleague 
in  America  and  England  of  Mr.  John  Wesley.  Both  he 
and  Mr.  Wesley  had  laboured  for  some  years  in  America  in 
connection  with  the  Moravians,  but  being  dissatisfied  with 
what  he  regarded  as  their  arbitrary  proceedings,  Mr.  Ingham 
severed  his  connection  with  them  and  returned  to  England. 
He  commenced  preaching  in  Colne  in  1743,  and  was  joined 
by  a  Mr.  Batty.  Both  of  them  went  about  preaching  in 
various  parts  of  England,  and  founded  several  "  societies." 
His  former  fellow-worker,  Mr.  Wesley,  who  was  labouring 
in  the  neighbourhood  of  Colne  about  1745,  tried  to  persuade 
Mr.  Ingham  to  join  his  (Mr.  Wesley's)  party,  but  without 
success,  Mr.  Ingham  not  being  able  to  agree  with  Mr. 
Wesley's  views  on  perfection.  Whether  as  the  result  of 
independent  thinking,  or  of  former  conferences  with  Mr. 
Wesley,  Mr.  Ingham  laid  down  certain  rules  for  the  guid- 
ance of  the  societies  founded  by  him  not  unlike  those  of  the 
Wesleyan  party.  Each  society  was  under  the  superintendence 
of  stewards,  and  a  stated  collection  of  2d.  per  month  was 
made  by  every  member  who  was  able,  not  for  payment  of 
preachers,  but  for  expenses  connected  with  worship.  Appli- 
cants for  admission  to  the  society  were  received,  if  no 
objection  were  made,  but  no  promise  was  made,  nor  any 
rules  or  orders  subscribed,  though  it  was  expected  that  so 
long  as  they  were  connected  with  the  society  the  members 
were  "  to  have  their  salvation  at  heart,  and  live  and  walk  as 
became  followers  of  Christ."  If  the  Church  was  unable  to 
agree  as  to  the  admission  of  a  member  the  matter  was 
determined  by  lot. 

About  1761  Mr.  Ingham  and  several  of  the  leaders 
came  to  the  conclusion  that  a  more  scriptural  and  settled 
form  of  church  order  than  had  prevailed  among  them  was 
desirable,  and  the  discussions  that  arose  in  connection  with 
this  led  to  a  division  among  the  churches,  many  of  the 
members  leaving  the  societies  and  joining  Glasite  churches. 


THE   OLD   SCOTS    INDEPENDENTS  39 

Those  who  remained  ultimately  adopted  the  principles  and 
practices  of  the  Scots  Independents,  and  this  similarity  of 
view  paved  the  way  for  the  union  which  ultimately  took 
place. 

In  1813  the  Inghamite  churches  in  existence  were  13, 
viz.,  in  Kendal,  Nottingham,  Bulwell,  Tadcaster,  Howden, 
Leeds,  Wibsey  and  Bradford,  Todmorden,  Salterforth,  Kuth- 
well  and  Tosside,  Winewall  near  Colne,  Wheateley,  and 
Haslingden.  The  number  of  members  in  all  these  churches 
was  252.  In  the  same  year  the  Scots  Independent  churches 
were  12,  viz.,  in  Perth,  Dundee,  Kirkcaldy,  Balchristie, 
Earlsferry,  New  Lanark,  Hamilton,  Edinburgh,  Glasgow, 
Marykirk,  Methven,  Paisley.  There  was  also  a  church  in 
London  which  was  in  fellowship  with  the  Scots  churches. 
The  total  number  of  members  in  these  13  churches  was  501. 

Although  much  appears  to  have  been  expected  from  the 
union,  the  only  practical  result  was  the  occasional  exchange 
of  a  circular  letter  by  the  churches  in  England  and  Scotland. 

From  a  pamphlet  which  appeared  in  1837,  entitled  "  The 
Substance  of  a  Correspondence  between  the  Old  Scotch 
Independent  Church  in  Dundee  and  the  Churches  of  the 
same  Denomination  in  the  West  of  Scotland,"  it  appears 
that  several  of  the  churches  were  in  a  declining  state,  and 
gave  the  members  great  concern.  While  churches  had  been 
formed  in  Falkirk,  West  Quarter  (or  Glassford),  and  Les- 
mahagow  between  1814  and  1837,  the  churches  in  Earls- 
ferry, Marykirk,  and  Montrose  had  become  extinct,  and 
most  of  the  other  churches  were  not  in  a  prosperous  state. 
The  causes  of  this  decline  appear  to  have  been  threefold : — 
(1.)  The  Congregational  and  Baptist  churches  that  had  come 
into  existence  during  the  first  forty  years  of  the  present 
century  appear  to  have  attracted  the  class  of  people  who 
formerly  were  disposed  to  join  the  Old  Scots  Independents, 
and  thus,  so  to  speak,  stopped  their  supply  of  members. 
(2.)  These  churches  also  afforded  an  open  door  to  those  Old 
Scots  Independents  who  were  dissatisfied  with  the  state  of 
things  in  their  own  churches.  But  (3.)  probably  the  chief 
cause  of  decay  among  the  churches  was  their  non-aggressive 


40  CONGREGATIONALISM    IN    SCOTLAND 

and  non-evangelistic  character.  The  members  appear  to 
have  done  little  or  nothing  in  the  way  of  preaching  the 
gospel  to  the  multitude,  but  contented  themselves  with  the 
enjoyment  of  church  privileges  for  themselves.  In  a  letter 
written  by  Mr.  James  M'Gavin,  elder  of  the  church  in 
Paisley,  written  in  1822,  this  is  pathetically  confessed ;  but 
the  attempt  is  made  to  excuse  this  grave  defect  by  pleading 
the  inability  of  most  of  the  preaching  or  teaching  elders  to 
carry  on  evangelistic  work,  both  owing  to  the  lack  of 
qualifications  for  this  kind  of  work,  and  to  the  available 
time  of  elders  able  to  preach  being  wholly  taken  up  in 
teaching  the  churches,  all  of  them  being  engaged  in  business, 
— a  virtual  confession  of  the  practical  failure  of  their  views 
regarding  the  pastorate  and  their  disregard  for  an  "  Educated 
Ministry," 

Only  one  Old  Scots  Independent  Church  now  exists,  and 
meets  in  Oswald  Street,  Glasgow. 

Note.  —Most  of  the  foregoing  sketch  is  taken  from  a  pamphlet  published 
in  1814  entitled  A  Short  Arcoimt  of  the  Bise  and  EMahUsJiment  of  the 
Churches  in  Scotland  commonhj  denominated  the  Old  Scotch  Independents. 


■ 

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J.  A.   Hai.dane,  1768-1851. 


PART  II. 

LATER  INDEPENDENCY  IN  SCOTLAND. 

CHAPTER  V. 

BEGINNINGS. 

Unlike  the  earlier  Independency,  of  which  a  sketch  has  been 
given,  and  which  originated  in  the  adoption  of  its  principles 
as  the  result  of  independent  study  of  the  Scriptures  by 
individuals  such  as  Glas,  Smith,  and  Ferrier,  what  we  may 
call  the  later  Independency  which  was  introduced  towards  the 
close  of  the  eighteenth  century,  had  several  originating  causes. 

In  the  first  place,  at  least  one  Independent  church  was 
originated  through  the  ministrations  of  one  who  had  no 
connection  with  any  of  the  religious  bodies  in  Scotland. 
This  was  the  case  with  regard  to  the  church  in  Annan, 
which  was  formed  in  1794,  and  whose  first  pastor  was  the 
Rev,  Andrew  Carnson,  who  belonged  to  Ireland.  A  more 
detailed  account  of  this,  the  first  of  the  later  Independent 
churches  in  Scotland,  is  given  at  a  later  stage  of  this 
history.  Attention  is  now  directed  to  this  case  as  indi- 
cating the  origin  of  a  church  in  circumstances  different 
from  those  that  existed  in  connection  with  the  formation  of 
any  other  church  of  the  Independent  order, 

A  second  class  of  churches  originated  owing  to  the 
narrow    and    somewhat   tyrannical   action   of  some    of    the 

41 


42  CONGREGATIONALISM    IN    SCOTLAND 

Presbyterian  church  courts,  which  moved  members  and 
ministers  of  Presbyterian  churches  to  seek  the  liberty 
denied  them  in  their  own  denomination,  and  who  left  it 
without  in  the  first  instance  having  any  clear  idea  of  Inde- 
pendent principles,  which  were  intelligently  adopted  only 
at  a  later  period.  To  this  class  belong  the  churches  in 
Huntly,  Perth,  Paisley,  and  other  places.  Although  their 
formation  as  Independent  churches  did  not  take  place  until 
the  last  few  years  of  the  century,  they  had  in  spirit  and 
practice  adopted  the  principles  of  Congregational  Inde- 
pendency prior  to  that  time. 

A  third  class  consisted  of  churches  which  appear  to  have 
been  originated  by  a  number  of  pious  men  who  had  made 
an  independent  study  of  the  Scriptures  and  came  to  the 
conclusion  that  the  "  Congregational  way "  was  most  in 
accordance  with  New  Testament  teaching  and  example,  and 
who  were  also  moved  to  seek  a  purer  Christian  fellowship 
than  they  could  find  in  the  churches  existing  at  the  time. 
To  this  class  belong  the  church  in  Belmont  Street,  Aberdeen, 
and  the  church  in  Montrose. 

A  fourth  and  the  most  numerous  class  of  churches 
consisted  of  those  the  origin  of  which  can  be  traced  to  the 
great  evangelistic  movement  that  took  place  in  Scotland 
during  the  last  few  years  of  the  century,  and  with  which 
the  names  of  the  brothers  Haldane,  and  Messrs.  Campbell, 
Rate,  Aikman,  and  others  are  associated. 

While  it  is  necessary,  in  order  to  historical  accuracy,  to 
note  this  fact  of  the  several  originating  causes  of  later 
Independency,  it  is  significant  that  most  of  the  churches  of  this 
order  came  into  existence  within  the  short  period  of  four  years 
from  1794  to  1798,  thus  indicating  that  there  must  have 
been  some  common  causes  of  their  origin,  or  rather  of  the 
state  of  mind  and  religious  feeling  of  which  they  were  the 
expression.  A  study  of  the  state  of  religious  opinion  and 
sentiment  in  Scotland  during  the  last  ten  years  of  the 
century  will  indicate  what  some  of  these  originating  causes 
were. 

In  the  first  place,  the  state  of  religion  at  the  time  was 


BEGINNINGS  43 

such  as,  in  a  negative  way,  prepared  the  way  for  at  least 
some  great  change  in  the  existing  state  of  things.  In  the 
Established  Church  of  Scotland  what  was  called  the 
Moderate  party  was  in  the  ascendant.  The  ministers  of 
that  class  were,  as  a  rule,  little  more  than  mere  ecclesi- 
astical functionaries,  jealous  of  place  and  power,  lacking  in 
earnestness  and  evangelical  belief  or  zeal,  and  having  little 
sympathy  with  popular  aspirations  of  a  social,  political,  or 
religious  nature.^  In  the  non-established  churches  there 
was  a  spirit  of  narrowness  and  conservatism  that  was 
irritating  and  discouraging  to  the  Christian  men  of  earnest 
and  evangelical  spirit  among  them.  It  was  the  period  in 
which  "  testifying "  had  become  exalted  to  a  religion  in 
itself,  and  when  both  in  the  pulpit  and  among  individuals 
the  desire  was  shown  rather  to  exhibit  and  condemn  the 
errors  of  others  than  to  emphasise  and  hold  any  positive 
truths  or  doctrines  in  which  men  believed.  The  old 
"covenanting"  spirit  still  prevailed,  and  showed  itself  in 
bitter  antagonism.  Even  the  Independents  of  the  Glasite 
and  Old  Scots  Independent  Churches  were  as  narrow  and 
exclusive  in  their  spirit  and  practices  as  those  who  belonged 
to  the  Presbyterian  parties  of  the  time,  and  regarded  the 
spirit  of  mutual  forbearance  in  connection  with  minor 
matters  as  unfaithfulness  to  the  particular  testimony  which 
they  felt  called  on  to  make.  While  this  exclusive  and 
antagonistic  spirit  characterised  most  of  the  professing 
Christians  at  the  time,  there  were  many  to  whom  it  was 
distasteful,  and  who  longed  for  some  better  way,  although 
not  knowing  how  or  where  it  could  be  found.  It  was  from 
among  this  class,  men  who  had  come  under  the  influence  of 
the  revival  in  connection  with  the  labours  of  the  Eev. 
George  Whitefield  and  others  about  the  middle  of  the 
century,  that  the  religious  movement  which  resulted  in  the 
formation  of  many  Congregational  Churches  at  the  end  of 
the  century  had  many  of  its  supporters,  and  who  welcomed 
it  as  affording  them  a  way  of  escape  from  the  bigotry  and 
exclusiveness  that  prevailed  among  all  religious  parties. 
1  See  Appendix  B. 


44  CONGREGATIONALISM    IN    SCOTLAND 

In  the  second  place,  the  minds  of  men  of  all  classes  were 
stirred  by  the  events  connected  with  the  French  Eevolution. 
The  influence  of  that  great  moral  and  social  and  political 
convulsion  was  felt  in  Great  Britain,  only  in  a  less  degree 
than  in  France  itself.  Its  advent  and  progress  ushered  in  a 
time  of  intellectual  awakening,  and  a  spirit  of  free  and 
fearless  inquiry  pervaded  men  of  all  classes.  In  Scotland 
its  influence  was  seen  in  societies  of  those  who  called  them- 
selves "  Friends  of  the  people,"  whose  members  met  in  many 
parts  of  the  country  to  discuss  reforms  of  all  kinds,  political, 
social,  and  religious.  Many  of  those  who  took  part  in  these 
discussions  had  little  idea  of  associating  religion  with  them, 
but  the  spirit  of  free  inquiry  extended  also  to  questions 
connected  with  religious  life  and  doctrine  and  religious 
institutions  of  all  kinds.  One  of  the  most  prominent  and 
active  leaders  of  the  religious  movement  that  began  in  the 
closing  years  of  the  century — Kobert  Haldane^ — left  upon 
record  his  confession  that  "  he  was  aroused  from  the  sleep  of 
spiritual  death  by  the  excitement  of  the  French  Eevolution."^ 
Doubtless  there  were  many  more  who  shared  his  experience, 
and  who,  if  not  prepared  to  associate  as  closely  as  he  did  a 
political  event  with  a  change  in  their  views  of  religion,  were 
spiritually  awakened,  largely  through  the  spirit  of  intel- 
lectual freedom  and  inquiry  which  had  dawned  upon  their 
lives. 

In  the  third  place,  the  birth-period  of  the  Congregational 
churches  was  marked  by  the  intense  religious  zeal  and 
activity  of  the  men  who  afterwards  became  the  leaders  of 
the  movement  that  resulted  in  the  formation  of  most  of 
these  churches.  Having  found  the  blessings  of  the  Gospel 
for  themselves,  they  were  moved  to  seek  the  spiritual  good 
of  all  whom  they  could  reach.  This  spirit  had  not  always 
characterised  the  various  religious  movements  that  had 
taken  place  in  Scotland.  While  every  one  of  the  secessions 
from  the  Established  Church  that  had  taken  place  during 
the  eighteenth  century  was  the  result  of  a  revived  interest 

^  See  Appendix  A. 

^  Lives  of  Robert  and  James  Haldane,  p.  74. 


BEGINNINGS  45 

in  religion,  and  was  accompanied  by  many  proofs  of 
awakened  religious  life  and  zeal,  there  had  been  no  marked 
manifestation  of  an  evangelistic  or  missionary  spirit,  or  of  a 
desire  to  carry  the  Gospel  to  the  masses  of  the  people  living 
in  spiritual  ignorance  and  destitution.  Each  party  was 
chiefly  concerned  to  uphold  its  special  testimony,  and  to 
organise  the  new  religious  body  that  had  come  into  existence. 
Even  the  great  revival  movement  which  took  place  about 
the  middle  of  the  century  in  connection  with  the  labours  of 
the  Eev.  George  Whitefield  was  marked  by  no  special  desire 
or  effort  on  the  part  of  those  who  had  been  awakened  into  a 
new  religious  life  to  seek  the  salvation  of  men  around  them. 
It  no  doubt  had  its  quickening  and  leavening  influence  on 
many  in  connection  with  all  the  churches  in  Scotland  at  the 
time,  and  for  many  years  afterwards ;  but  there  is  nothing 
on  record  to  show  that  it  resulted  in  any  special  aggressive 
effort  on  the  part  of  Christian  men  to  seek  the  extension  of 
Christ's  kingdom  among  the  ignorant  and  neglected  people 
who  may  be  said  to  have  been  the  home-heathendom  of  the 
time.  But  what  had  been  the  chief  lack  of  former  religious 
movements  became  the  most  marked  feature  of  the  great 
movement  which  took  place  towards  the  close  of  the  century. 
From  first  to  last  it  was  an  aggressive  and  evangelistic 
movement,  and  the  men  who  took  the  leading  part  in  it 
were  as  fully  animated  by  the  missionary  spirit  as  they  had 
been  in  seeking  to  become  missionaries  to  the  heathen 
abroad.  Congregationalism  in  Scotland  owes  its  origin  to 
the  aggressive  spirit  of  the  men  who  having  been  denied 
the  opportunity  of  carrying  the  Gospel  to  the  foreign 
heathen  sought  to  be  missionaries  of  the  Gospel  to  the 
people  of  their  own  laud. 

The  missionary  and  evangelistic  enterprise  which  thus 
marked  the  movement  that  ultimately  resulted  in  the 
formation  of  most  of  the  Congregational  churches  in  Scot- 
land at  the  end  of  the  eighteenth  century  took  several 
forms,  and  had  several  stages  of  development. 

1.  Towards  the  end  of  1795,  Mr.  Robert  Haldane,  having, 
to   use  his  own  words,  "  obtained  the   consolations   of  the 


46  CONGREGATIONALISM    IN    SCOTLAND 

Gospel,"  was  moved  by  a  strong  desire  to  do  something  for 
the  extension  of  the  kingdom  of  Christ.  At  that  time  his 
friend,  the  Rev.  William  Innes^  of  Stirling,  handed  to  Mr. 
Haldane  a  copy  of  the  first  number  of  the  "  Periodical 
Accounts  of  the  Baptist  Mission  in  Bengal."  His  mind 
was  deeply  impressed  with  the  grandeur  of  the  enterprise  in 
which  Dr.  Carey  was  then  engaged,  and  he  was  filled  with 
the  desire  to  give  himself  to  the  same  great  work.  He 
carefully  considered  the  whole  matter  for  some  six  months. 
During  that  time  the  London  Missionary  Society  was  insti- 
tuted, and  the  interest  of  many  Christian  people  in  foreign 
missions  was  greatly  deepened  by  this  event ;  Mr.  Haldane 
and  his  brother  were  among  the  first  subscribers  to  the 
funds  of  the  Society.  Mr.  Haldane  and  Mr.  Innes  had 
frequent  conversations  on  the  subject  of  missions,  and  at 
length  the  former  made  the  definite  proposal  that  he  and 
several  other  brethren  should  devote  the  remainder  of  their 
lives  to  the  cause  of  Christian  missions  in  Bengal.  The 
proposal  was  made  to  Mr.  Innes,  to  Dr.  Bogue  of  Gosport, 
Mr.  Greville  Ewing  of  Edinburgh,  and  to  Mr.  John  Ritchie 
of  Edinburgh,  a  printer,  who,  it  was  proposed,  should  super- 
intend a  printing  establishment  in  connection  with  the 
mission.  Mr.  Haldane  offered  to  defray  all  expenses 
connected  with  the  enterprise.  In  May,  1796,  he  proceeded 
to  London  to  lay  his  proposal  before  the  directors  of  the 
East  India  Company,  and  for  more  than  six  months  there- 
after was  engaged  in  various  conferences  with  individual 
directors  and  other  public  men  of  influence,  with  the  view 
of  having  their  sanction  given  to  his  enterprise.  But  at  the 
end  of  the  year  there  came  a  definite  refusal  on  the  part  of 
the  directors,  and  the  scheme  had  to  be  given  up. 

2.  But  the  missionary  zeal  of  the  men  who  had  been 
thus  prepared  to  give  their  lives  and  service  to  Christian 
work  abroad  remained  as  strong  as  ever,  and  became 
manifest  in  other  directions.  Early  in  1796  the  Edinburgh 
Missionary  Society  was  formed,  and  a  weekly  meeting  for 
prayer  on  behalf  of  foreign  missions  was  started  by  friends 

^  See  Appendix  A. 


i 


BEGINNINGS  47 

interested  in  that  great  work.  Another  movement  in  the 
same  direction  was  initiated  by  the  starting  of  the 
Missionary  Magazine,  a  periodical  which  afterwards  became 
one  of  the  most  powerful  agencies  in  the  promotion  of  the 
missionary  enterprise  both  at  home  and  abroad.  It  was 
originated  through  the  exertions  of  the  Eev.  Greville  Ewing, 
who  was  its  first  editor,  and  whose  main  object  was  to  make 
it  a  vehicle  of  information  regarding  missionary  work  in  all 
parts  of  the  world,  and  for  the  discussion  of  subjects 
directly  bearing  on  the  missionary  enterprise.  It  was  the 
first  periodical  of  its  kind  that  appeared  in  Scotland,  and 
the  fact  that  during  the  thirteen  months  from  the  publica- 
tion of  the  first  number  in  July  1796  its  average  circulation 
was  from  5000  to  6000  copies,  and  that  from  the  profits 
there  was  the  sum  of  £216  available  for  distribution 
among  five  missionary  societies,  proved  how  wide-spread 
was  the  interest  in  missions  at  the  time.  While  originally 
intended  to  be  the  advocate  of  foreign  missions,  it  also 
became  the  means  of  communication  between  a  number  of 
earnest  Christian  men  as  to  the  best  means  to  be  employed 
for  the  dissemination  of  Divine  truth,  not  only  in  foreign 
lands,  but  at  home,  and  many  suggestions  and  plans  of 
iisefulness  found  a  place  in  its  pages.  It  was  the  discussion 
of  these,  and  the  information  given  by  correspondents  re- 
garding the  low  state  of  religion  in  Scotland,  that  greatly 
deepened  the  conviction  of  many  Christian  men  that  the 
ordinary  religious  agencies  in  connection  with  the  churches 
were  quite  inadequate  to  meet  the  spiritual  needs  of  the 
people.  Probably  no  single  agency  had  greater  influence  in 
stirring  the  religious  life  of  the  people ;  and  by  the  articles 
and  letters  that  appeared  in  its  pages  giving  wise  direction 
to  the  various  activities  that  were  the  outcome  of  the 
awakened  life  that  had  become  manifest  throughout  the 
land,  it  had  for  some  years  a  leading  place  in  connection 
with  many  forms  of  Christian  enterprise. 

3.  The  first  movement  in  the  direction  of  missionary  effort 
on  behalf  of  the  ignorant  and  neglected  masses  at  home  was 
the   institution   of  the   Edinburgh    Tract    Society   in    1795, 


48  CONGREGATIONALISM    IN    SCOTLAND 

mainly  by  the  exertions  of  Mr.  John  Campbell/  whose 
place  of  business  in  the  Grassmarket  became  a  place  of 
resort  for  many  Christian  men  who  were  anxious  to  be 
useful.  Within  two  years  thereafter  the  Edinburgh  Gratis 
Sabbath  School  Society  was  instituted,  mainly  by  the 
enterprise  of  Mr.  Campbell.  Although  called  a  "  Sabbath 
School "  Society,  its  operations  were  by  no  means  confined 
to  the  religious  instruction  of  young  people,  but  were  really 
those  of  a  home-mission  for  all  classes  of  the  people,  chiefly 
those  who  were  outside  the  churches.  A  teacher  was 
appointed  for  each  school,  and  one  of  the  members  of  the 
committee  of  the  society  was  associated  with  him  to  aid 
in  the  conductinsf  of  the  religious  devotional  exercises,  and 
in  addressing  children,  parents,  and  others  who  might  be 
induced  to  attend.  Within  six  months  after  the  formation 
of  this  society  thirty-four  Sabbath  schools  had  been  opened 
in  Edinburgh  and  its  neighbourhood,  and  soon  after  schools 
began  to  be  started  in  various  parts  of  the  kingdom. 

4.  The  next  stage  in  the  development  of  the  missionary 
enterprise  of  the  time  was  in  the  work  of  lay-preaching, 
street-preaching,  or  field-preaching,  as  it  was  variously 
called.  It  began  in  a  very  simple  way,  and  with  no  idea  on 
the  part  of  its  originators  that  it  would  become  the  power- 
ful religious  agency  it  afterwards  became.  It  may  be  said 
to  have  been  an  outgrowth  of  the  work  of  the  Sabbath 
School  Society.  Early  in  1797  Mr.  J.  Haldane^  and  Mr. 
John  Campbell  visited  Glasgow,  Paisley,  and  Greenock  for 
the  purpose  of  urging  on  any  Christian  friends  they  might 
meet  the  desirableness  of  establishing  Sabbath  schools, 
which  had  been  found  so  successful  in  the  eastern  part 
of  Scotland.  Their  visit  was  followed  by  the  best  results, 
and  many  schools  were  started.  While  on  this  mission 
they  distributed  many  religious  tracts  and  engaged  in 
conversation  with  as  many  people  as  they  could  reach, 
but  as  yet  they  did  not  venture  to  preach  publicly. 
Eeturning  to  Edinburgh,  they  resumed  their  work  in 
connection  with  the  Sabbath  schools.       Mr.  Campbell,  who 

^  See  Appendix  A.  ^  Ibid. 


BEGINNINGS  49 

was  always  on  the  outlook  for  new  fields  of  usefulness, 
was  much  concerned  about  the  religious  destitution  of 
the  people  (chiefly  colliers)  in  the  village  of  Gilmerton, 
with  which  he  was  well  acquainted,  and  urged  upon 
ministers  of  the  non-established  churches  in  the  neighbour- 
hood their  duty  to  supply  the  village  with  "  sermon  "  from 
time  to  time,  but  nothing  came  of  this.  Finding  that  one 
of  the  students  of  Dr.  Bogue's  academy  at  Gosport  was  to 
be  in  Edinburgh  for  a  few  weeks  he  asked  him  to  conduct 
a  service  in  Gilmerton,  where  Mr.  Campbell  engaged  to 
secure  a  place  of  meeting.  The  student  (Mr.  Joseph  Eate) 
consented,  and  on  the  first  Sabbath  evening  preached  to 
a  large  audience  in  a  school-room  in  Gilmerton.  When 
Mr.  Rate  had  to  leave  Edinburgh  Messrs.  Haldane  and 
Aikman^  were  much  concerned  as  to  the  continuing  of 
this  good  work,  for  the  attendance  had  been  increasing  each 
successive  Sabbath  evening.  They  could  find  no  minister 
or  student  to  conduct  the  meeting  ;  neither  of  them  had 
as  yet  attempted  to  preach  in  public,  and  both  were 
unwilling  to  do  so,  not  only  because  of  their  natural 
diffidence,  but  because  they  were,  no  doubt,  under  the 
influence  of  the  feeling  and  opinion  of  most  people  at  that 
time,  that  only  ordained  ministers  should  be  preachers  of 
the  Gospel ;  and  but  for  the  difficulty  they  had  of  having  to 
provide  preaching  for  the  many  people  who  were  eager 
to  hear,  they  would  not  have  ventured  to  begin  at  this 
time  the  work  in  which  they  afterwards  became  so  useful. 
At  last  they  agreed  to  address  the  meeting  on  alternate 
Sabbath  evenings.  The  result  was  beyond  what  they  ever 
had  expected.  People  from  all  quarters  came  to  hear 
Mr.  Aikman  and  the  "  retired  sea-captain  "  preaching  the 
Gospel.  The  work  found  no  favour  with  the  parish 
minister,  who  found  means  to  deprive  the  preachers 
of  the  use  of  the  school-room  in  which  the  meetings 
had  been  held ;  but  a  large  barn  was  found,  and  to  it 
the  people  flocked  in  increasing  numbers  as  the  weeks 
passed  on. 

^  See  Appendix  A. 
D 


50  CONGREGATIONALISM    IN    SCOTLAND 

5.  A  further  stage  of  the  movement  was  reached  when 
Messrs.  Aikman  and  Haldane,  having  found  their  vocation 
as  preachers  of  the  Gospel  in  Gilmerton,  were  led  to  inquire 
whether  they  had  not  a  call  to  other  places  as  needful  as 
that  village.  The  work  in  Gilmerton  had  begun  in  May, 
1797,  and  during  the  next  two  months  they  had  many  con- 
ferences with  their  friends,  and  in  particular  with  their 
pastor,  the  Eev.  Mr.  Black,  minister  of  Lady  Tester's  Church, 
in  Edinburgh,  who  had  shown  much  sympathy  with  their 
work.  The  result  was  that  a  missionary  tour  through  the 
north  of  Scotland  was  resolved  upon,  and  on  12th  July,  1797, 
Messrs.  Haldane  and  Aikman  set  out  upon  their  travels. 

The  undertaking  which  these  two  men  entered  upon  was 
a  bold  one,  not  only  because  of  its  novelty,  but  also  because 
"  lay-preaching  "  was  regarded  by  the  ministers  of  the  time 
and  many  of  the  people  as  "  disorderly,"  in  respect  that  it 
entrenched  on  what  were  regarded  as  the  special  functions  of 
ordained  ministers,  who  alone  were  regarded  as  authorised 
preachers  of  the  Gospel.  Missionary  and  preaching  journeys 
in  Scotland  had  been  known  in  Scotland  prior  to  1797,  but 
they  had  always  been  undertaken  by  ministers ;  indeed,  in 
the  previous  year  Mr.  Haldane  had  been  the  companion  of 
the  Eev.  Charles  Simeon,  of  Cambridge,  on  a  journey  similar 
to  that  which  Mr.  Aikman  and  he  now  contemplated,  but  on 
that  occasion  all  the  preaching  was  done  by  Mr.  Simeon. 
But,  though  fully  aware  of  the  suspicion  and  even  opposition 
to  which  their  undertaking  was  exposed,  they  had  fully 
considered  their  action,  and  went  forth  confident  that  they 
had  been  called  to  their  work  by  God.  They  had  the 
encouragement  of  knowing  that  similar  evangelistic  work  had 
for  some  time  been  carried  on  in  various  parts  of  England, 
and  with  much  success.  They  had  come  fresh  from  the 
good  work  in  Gilmerton,  in  which  their  labours  had  been 
greatly  blessed.  But,  above  all,  they  took  their  stand  on 
the  teaching  of  Scripture.  "  We  would  not  be  understood 
to  mean,"  said  Mr.  Haldane  in  the  introduction  to  the  journal 
of  his  tour  which  he  afterwards  wrote,  "  that  every  follower 
of  Jesus  should  leave  the  occupation   by  which  he  provides 


BEGINNINGS  51 

for  his  family  to  become  a  public  preacher.  It  is  an  indis- 
pensable Christian  duty  for  every  man  to  provide  for  his 
family ;  but  we  consider  every  Christian  is  bound,  whenever 
he  has  opportunity,  to  warn  sinners  to  flee  from  the  wrath 
to  come,  and  to  point  out  Jesus  as  the  way,  the  truth,  and 
the  life.  Whether  a  man  declares  these  important  truths  to 
two  or  two  hundred,  he  is,  in  our  opinion,  a  preacher  of  the 
Gospel,  or  one  who  declares  the  glad  tidings  of  salvation, 
which  is  the  precise  meaning  of  the  word  preach."  ^  Describ- 
ing the  purpose  they  had  in  view  in  undertaking  their 
missionary  journey  Messrs.  Haldane  and  Aikman  thus  wrote 
to  the  Missionary  Magazine  soon  after  setting  out  on  their 
work :  "  The  advantages  of  missionary  schemes  both  in  Eng- 
land and  Scotland  have  remarkably  appeared,  not  only  in 
exciting  the  zeal  of  Christian  people  to  send  the  Gospel  of 
Jesus  to  the  dark  places  of  the  earth,  but  to  use  means  to 
extend  its  influence  at  home.  With  this  view  a  missionary 
journey  has  been  undertaken  in  the  northern  part  of  Scot- 
land, not  to  disseminate  matters  of  doubtful  disputation,  or 
to  make  converts  to  this  or  the  other  sect,  but  to  endeavour 
to  stir  up  their  brethren  to  flee  from  the  wrath  to  come,  and 
not  to  rest  in  an  empty  profession  of  religion.  Accordingly, 
they  are  now  employed  in  preaching  the  word  of  life,  dis- 
tributing pamphlets,  and  endeavouring  to  excite  their  Chris- 
tian brethren  to  employ  the  talents  committed  to  their 
charge,  especially  by  erecting  schools  for  the  instruction  of 
youth.  As  the  Lord  alone  can  crown  their  endeavours  with 
success,  and  as  He  has  declared  that  for  all  the  blessings  He 
bestows  on  His  church  and  people  He  will  be  entreated, 
they  earnestly  request  the  prayers  of  the  friends  of  Jesus. 
That  their  object  may  be  misrepresented  they  have  no  doubt. 
It  has  already  been  said  they  are  going  out  with  a  design  of 
making  people  dissatisfied  with  their  ministers ;  but  they 
can  appeal  to  the  great  Searcher  of  hearts  that  they  are 
determined  in  their  conversation  and  preaching  to  know 
nothing  but  Jesus  Christ  and  Him  crucified."^ 

^  Joxirnal  of  a  Tour  through  the  Northern  Counties  of  Scotland,  etc. 
"^Missionary  Magazine  for  1797,  p.  335. 


52  CONGREGATIONALISM    IN    SCOTLAND 

Messrs.  Haldane  and  Aikman  were  accompanied  on  their 
journey,  as  far  as  Inverness,  by  Mr.  Joseph  Eate.  The  party 
travelled  in  a  light  open  carriage  purchased  for  the  occasion. 
They  carried  with  them  a  large  number  of  religious  tracts  and 
pamphlets  printed  at  their  own  expense,  and  fresh  supplies 
of  these  were  forwarded  to  them  at  different  stages  of  their 
journey.  The  tour  extended  over  four  months,  from  12th 
July  to  7th  November.  The  first  part  of  the  journey 
extended  from  Edinburgh  to  Inverness,  and  the  places  visited 
were  North  Queensferry,  Keltic  Bridge,  Perth,  Scone,  Coupar- 
Angus,  Meigle,  Glamis,  Kirriemuir,  Montrose,  Bervie,  Stone- 
haven, Aberdeen,  Banff,  Cullen,  Elgin,  Forres,  Nairn,  Fort- 
George,  and  Inverness.  In  all  these  places  services  were 
held,  conducted  by  the  evangelists.  When  in  Inverness  they 
learned  that  the  annual  fair  would  shortly  be  held  in  Kirk- 
wall, and  they  decided  to  visit  that  place,  while  it  was 
arranged  that  Mr.  Eate  should  remain  in  Inverness  until  they 
returned  homewards.  On  11th  August  Messrs.  Haldane  and 
Aikman  sailed  from  Burghead  to  Kirkwall,  where  they  had 
several  meetings,  as  well  as  at  Stromness,  Shapinshay,  Eday, 
Eendall,  Evie,  and  several  other  places.  On  21st  August 
they  came  to  Thurso,  and  held  services  there  and  at  Wick. 
Owing  to  an  accident  to  Mr.  Aikman,  they  were  detained  in 
Thurso  and  Wick  until  11th  October,  during  which  time 
the  whole  of  the  labour  of  preaching  fell  to  Mr.  Haldane. 
Travelling  homewards,  they  preached  at  Dornoch,  Tain, 
Milton,  Invergordon,  Drummond,  Dingwall,  and  Inverness, 
where  Mr.  Eate  rejoined  them.  On  26th  October  they 
held  services  at  Huntly,  and  continued  their  work  at  Aber- 
deen, Montrose,  Brechin,  Forfar,  Kirriemuir,  Coupar- Angus, 
Perth,  and  Auchterarder,  at  which  place  their  last  meeting 
was  held  on  6th  November. 

The  missionary  journey  was  remarkable  in  several 
respects.  The  spectacle  of  two  gentlemen — one  a  retired 
West  India  merchant  and  the  other  a  retired  naval  officer — 
earnestly  engaged  in  a  work  which  had  been  regarded  as 
exclusively  that  of  ministers  of  religion,  and  preaching  with 
as  great  acceptance  and  power  as  any  "  licensed  "  preachers, 


BEGINNINGS  53 

excited  very  great  interest,  both  by  its  novelty  and  by  the 
exceptional  zeal  and  ability  with  which  it  was  conducted. 
The  unconventional  methods  and  arrangements  adopted 
were  also  calculated  to  attract  attention,  the  preachers 
wearing  the  ordinary  civilian  dress  of  the  time — Mr.  Haldane 
having  a  blue  coat  with  front  facings  and  a  powdered  wig — 
and  the  places  of  meeting  being  "  chapels,  halls,  covered 
places,  or  the  open  air,  village  greens  or  market  crosses,  by 
the  sea-shore  or  the  river  side,"  where  the  preachers 
addressed  audiences  sometimes  numbering  as  many  as  6000 
people.  Equally  great  was  the  interest  created  by  the 
fearless  and  faithful  way  in  which  the  preachers  denounced 
at  their  evening  meetings  the  defective  and  false  teaching 
they  had  heard  from  the  pulpits  in  many  places  of  worship 
in  the  morning,  while  at  the  same  time  they  frankly  and 
thankfully  acknowledged  the  faithful  preaching  of  the 
Gospel  they  had  heard  in  other  places.  But,  above  all,  the 
remarkable  earnestness  and  power  of  the  preachers  them- 
selves, their  impressive  manner,  and  the  clearness  with 
which  they  exhibited  the  saving  truths  of  the  Gospel,  pro- 
foundly affected  their  audiences  wherever  they  went.  One 
minister  (Mr.  Cleghorn),  writing  long  after  the  excitement 
that  had  been  shown  in  connection  with  the  visit  of  the 
evangelists  had  passed  away,  thus  described  the  impression 
produced  by  the  preaching  of  Mr.  Haldane  in  particular : 
"  His  congregations  on  week-days,  though  in  the  time  of 
harvest,  were  numerous,  but  on  the  Lord's  Day  such 
congregations  were  never  seen  in  this  place.  Many  have 
spoken  to  me  of  the  effects  of  the  word  on  this  occasion, 
but  they  have  always  wanted  words  to  express  their  views 
of  them.  Some  have  compared  its  operation  to  that  of  an 
electric  shock.  A  solemn  silence  pervaded  the  multitude. 
Many  were  seen  to  shed  tears,  and  when  some  truths  were 
expressed  sighs  were  heard  throughout  the  congregation. 
Some  have  said  there  was  an  astonishing  authority,  and  a 
sort  of  indescribable  evidence  attending  the  word  which 
they  could  not  resist.  The  word  of  God  on  this  occasion 
was  truly  '  quick  and  powerful'      I  have  been  informed  by 


54  CONGREGATIONALISM    IN    SCOTLAND 

others  that  they  heard  Mr.  Haldaue  as  if  he  had  been  a 
messenger  sent  immediately  from  God,  and  thought  that 
what  they  heard  was  addressed  to  thera  individually,  and 
that  they  were  sometimes  afraid  lest  their  names  should  be 
mentioned.  In  short,  the  attention  of  almost  every  one 
was  directed  to  what  they  called  this  Gospel.  It  was  indeed 
new  to  most  who  heard  it,  both  as  to  the  matter  and  the 
manner  of  delivering  it.  So  generally  was  the  attention 
of  the  people  drawn  to  it  that  you  could  hardly  find  two 
conversing  together  but  religion  was  the  subject."  ^  This  is 
but  one  of  many  similar  testimonies  that  could  be  given  of 
the  effect  produced  by  the  preaching  of  the  Gospel  through- 
out the  missionary  journey.  "  Multitudes  dated  their  turning 
to  God  from  the  period  of  this  awakening.  Several  years 
later  Mr.  Cleghorn  publicly  named,  as  within  his  own 
knowledge,  in  the  small  town  of  Wick  alone,  forty  cases  in 
which  there  had  been  a  solid  work  of  conversion  by  the 
preaching  of  James  Haldane."  "  But  it  is  not  merely  from 
such  instances  that  the  good  done  must  be  estimated.  It 
was  far  more  visible  in  the  impulse  given  to  the  Established 
Church  and  to  the  Seceders  in  Scotland.  This  very  circum- 
stance may  have  tended  to  prevent  due  acknowledgment  of 
the  services  of  the  labourers,  but  as  they  did  not  look  for 
human  applause,  or  for  a  crown  of  earthly  glory,  they  were 
not  disappointed."* 

^  Lives  of  Robert  and  James  Haldane,  p.  630.  ^  Ibid.,  p.  174.  - 


CHAPTER  VI. 

PROGRESS. 

The  remarkable  success  of  the  evangelistic  journey  in 
the  north  of  Scotland  convinced  Mr.  Haldane  and  Mr. 
Aikman,  and  those  who  had  followed  their  good  work 
with  increasing  interest  and  sympathy,  of  the  necessity  of 
having  the  same  kind  of  work  continued  on  a  larger  scale. 
They  had  discovered  that  what  they  had  been  tauntingly 
reminded  of  by  the  Moderate  party  in  the  Established 
Church,  in  its  opposition  to  foreign  missions,  was  indeed 
too  true,  that  there  were  enough  heathen  at  home,^ 
and  that  there  was  a  loud  call  for  preachers  of  the  Gospel 
to  be  sent  to  their  own  countrymen.  Very  soon  after  the 
completion  of  the  northern  tour  a  number  of  friends  joined 
together  in  instituting  what  was  called  "  The  Society  for  Pro- 
pagating the  Gospel  at  Home."  In  the  first  address  of  the 
society  the  members  of  it  declared  that  it  was  not  their 
design  to  extend  the  influence  of  any  sect,  but  solely  to  make 
known  the  Gospel  of  Jesus  Christ,  in  employing  itinerants, 
schoolmasters,  or  others ;  and  they  proposed  to  employ  them 
only  wherever  they  found  they  were  really  needed.  It 
was  one  of  the  principles  of  the  society  that  no  public 
collections  should  be  made,  nor  money  taken  privately 
from  among  those  to  whom  the  Gospel  was  preached,  and 
the  society  undertook  to  defray  the  expenses  of  ministers 
engaged   in  its   work.     Public  subscriptions   were  received 

1  Lives  of  Robert  and  James  Haldane,  p.  125. 
55 


56  CONGREGATIONALISM    IN    SCOTLAND 

for  its  support,  but  only  to  a  limited  extent  and  by 
far  the  greater  part  of  the  funds  required  was  supplied 
by  Mr.  E.  Haldane.  The  principles  and  plans  of  the 
society  were  powerfully  advocated  by  the  Eev.  George 
Cowie  ^  of  Montrose  and  other  ministers,  and  notably  by 
the  Eev.  Greville  Ewing,^  in  the  pages  of  the  Missionary 
Magazine,  and  also  in  a  sermon  which  Mr.  Ewing  preached 
in  December,  1797,  while  as  yet  a  minister  of  the  Established 
Church,  and  which  much  alarmed  the  Moderates.  The 
publication  of  Mr.  James  Haldane's  journal  of  the  tour 
through  the  north  greatly  added  to  the  interest  taken  in 
the  society,  while  at  the  same  time  it  became  the  occasion 
for  a  good  deal  of  opposition  being  shown  to  its  work. 
Early  in  1798,  Mr.  Joseph  Eate  was  employed  to  itinerate 
as  an  agent  of  the  society  in  Fife,  while  Mr.  John  Cleghorn 
and  Mr.  William  Ballantine,  who  originally  belonged  to 
the  Secession  Church,  and  who  had  studied  under  Dr.  Bogue, 
were  sent  to  the  north,  to  labour  in  those  parts  of  Caithness 
where  a  great  awakening  had  followed  the  labours  of  Mr. 
Haldane  in  the  previous  year.  On  14th  June,  1798,  Mr. 
Haldane  and  Mr.  Aikman  undertook  a  missionary  journey 
through  the  south  of  Scotland,  travelling  by  Biggar,  Peebles, 
Hamilton,  Greenock,  etc.,  into  Ayrshire  and  Galloway,  and 
completing  their  circuit  homewards  by  Berwick.  Large 
meetings  were  addressed  in  all  the  places  they  visited, 
and  much  interest  manifested  by  many  who  at  a  later 
time  testified  to  the  spiritual  blessing  they  had  received. 
A  further  and  most  important  development  of  the  home- 
missionary  enterprise  took  place  in  1798.  Members  of  the 
Society  for  Propagating  the  Gospel  at  Home  conferred 
together  regarding  a  proposal  to  have  a  "  Tabernacle "  in 
Edinburgh,  on  the  plan  adopted  with  much  success  in  con- 
nection with  the  labours  of  the  Eev.  Mr.  Whitefield  about 
fifty  years  before.  "  The  general  idea  affixed  to  the  houses 
called  Tabernacles  is  that  of  large  places  of  worship,  where 
as  great  a  variety  as  possible  is  kept  up  in  the  preaching  by 
employing  different  ministers,  in  order  to  excite  and  main- 

^  See  Appendix  A. 


PROGRESS  57 

tain  attention  to  the  Gospel,  especially  in  such  as  are  living 
in  open  neglect  of  religion."  -^  The  tabernacle  scheme  was 
entered  into  with  characteristic  enthusiasm  and  liberality  by 
Mr.  Eobert  Haldane,  and  on  his  invitation  the  Eev,  Eowland 
Hill  of  London  began  preaching  in  the  Circus  in  Edinburgh, 
the  intention  of  Mr.  Haldane  being  that  in  the  event  of  the 
scheme  being  found  workable  a  larger  and  permanent  build- 
ins  should  be  erected.  Mr.  Hill  conducted  services  in  the 
Circus  in  July  and  August,  during  which  time  the  place  was 
crowded  by  people  who  were  eager  listeners  to  his  earnest 
preaching.  In  the  intervals  between  the  Sabbaths  Mr.  Hill 
preached  to  large  crowds  in  Leith,  on  the  Calton  Hill  (where 
as  many  as  15,000  assembled  to  hear  him),  and  also  at 
Crieff,  Perth,  Kinross  and  Dundee.  He  was  followed  by 
many  other  preachers  from  England,  among  whom  were  Mr. 
Bennet  of  Eomsey,  Mr.  Parsons  of  Leeds,  Mr.  Boden  of 
Sheffield,  Mr.  Burder  of  Coventry,  Mr.  Slatterie  of  Chatham, 
Mr.  Simpson  of  Buxton,  Mr.  Taylor  of  Ossett,  Mr.  Griffin  of 
Portsea,  and  Mr.  Jay  of  Bath. 

Other  developments  of  the  missionary  spirit  and  enter- 
prise took  place  during  the  latter  half  of  1798,  during  which 
several  events  of  great  importance  took  place.  On  the  16th 
June  Mr.  Eobert  Haldane  left  his  estate  of  Airthrey,  having 
sold  it  with  the  view  of  devoting  his  means  to  the  further- 
ance of  the  Gospel.  He  was  led  to  take  this  step  largely 
owing  to  his  desire  to  carry  out  the  tabernacle  scheme, 
which  was  inaugurated  by  the  opening  of  the  Circus  as  a 
place  for  preaching,  his  intention  being  to  erect  and  main- 
tain several  of  these  places  in  the  principal  towns  in 
Scotland.  Following  upon  this  was  Mr.  E.  Haldane's 
scheme  for  establishing  an  institution  for  the  education  and 
training  of  men  for  the  ministry,  the  urgent  need  for  which 
had  been  shown  in  the  difficulty  found  in  obtaining  preachers 
in  sufficient  number  to  overtake  the  work  required.  Then 
followed  the  resignation  of  their  charges  in  connection  with 
the    Established    Church   of   the   Eev.    Greville   Ewing   of 

^  Addresses  to  the  Public  concernimj  Political  Opinions,  etc.,  by  R.  Haldane, 
1800. 


58  CONGREGATIONALISM    IN    SCOTLAND 

Edinburgh  and  the  Eev.  William  Innes  of  Stirling,  which 
had  been  foreseen  for  some  time,  for  these  ministers  had  for 
a  considerable  time  prior  to  this  indicated  their  dissatisfaction 
with  the  state  of  things  in  the  Established  Church,  and  a 
desire  to  have  greater  freedom  of  action  and  closer  union 
with  men  of  an  evangelical  and  missionary  spirit.  The  last 
notable  and  significant  event  of  the  year  was  the  resolution 
of  a  number  of  brethren  in  Edinburgh  to  form  themselves 
into  a  Congregational  Church,  and  to  invite  Mr.  James 
Haldane  to  be  the  first  pastor.  The  church,  however,  was 
not  formally  constituted  until  the  month  of  January,  1799, 
when  310  persons  expressed  their  desire  to  join  it.  Of 
these  some  thirty  desired  to  retain  their  connection  with  the 
various  churches  to  which  they  belonged,  while  seeking  to 
have  occasional  fellowship  with  the  new  church. 

Although  this  was  not  the  first  of  the  Congregational 
churches  that  came  into  existence  during  the  closing  years 
of  the  century,  its  formation  marks  a  stage  in  the  develop- 
ment of  the  home-missionary  and  evangelistic  enterprise 
which  calls  for  special  attention,  all  the  more  so  because 
other  churches  were  soon  afterwards  formed  in  similar 
circumstances  and  for  the  same  reasons  that  led  to  the 
formation  of  the  church  in  Edinburgh.  We  have  seen  how 
the  spiritual  movement  which  began  in  1797  originated  in 
the  desire  of  several  spiritually-awakened  men  to  extend 
the  blessing  of  the  Gospel  to  others,  and  how  this  was  done 
in  the  first  instance  by  means  of  tract  distribution  and  the 
institution  of  Sabbath  schools  ;  we  have  also  seen  how  in 
the  prosecution  of  this  work  men  like  Messrs.  Haldane  and 
Aikman  were  led  to  become  preachers  of  the  Gospel  at  a  time 
when  lay-preaching  was  opposed  and  discredited  ;  how,  owing 
to  their  success  as  village  preachers  in  Gilmerton  they  were 
led  to  prosecute  their  evangelistic  labours  on  a  more  extended 
scale  in  their  northern  missionary  journey  ;  how  they  and 
others  were  encouraged  by  the  remarkable  results  of  that 
work  to  establish  a  society  for  the  propagation  of  the  Gospel 
at  home ;  and  how  out  of  this  grew  the  "  tabernacle " 
scheme  of  providing  central  places  for  the  preaching  of  the 


PROGRESS  59 

Gospel  in  the  midst  of  large  populations.  All  these  were 
successive  stages  of  development  of  the  missionary  and 
evangelistic  enterprise  on  which  its  original  promoters 
entered  without  any  idea  or  expectation  of  whereunto  it 
would  grow.  They  were  led  on  step  by  step,  and  found 
that  one  part  of  their  work  grew  out  of  that  which  preceded 
it,  and  that  they  could  not  do  otherwise  than  they  had 
done.  It  may  not  be  quite  so  obvious  that  the  formation 
of  a  Congregational  Church  or  churches  was  a  necessary  or 
inevitable  development  of  the  movement  on  which  they  had 
entered.  Why,  it  may  be  asked,  did  not  the  Messrs. 
Haldane,  Aikman,  and  others  continue  to  carry  on  their 
work  as  evangelists,  while  retaining  their  connection  with 
the  Established  Church  to  which  they  belonged  ?  As  yet, 
there  had  been  no  formal  opposition  to  or  denunciation  of 
their  work  by  ecclesiastical  authorities,  and  they  were  as 
free  to  prosecute  it  as  they  had  been  at  the  outset  of  the 
work.  Might  not  such  men  as  the  Rev.  Greville  Ewing  and 
the  Eev.  William  Innes  have  remained  as  parish  ministers, 
preaching  the  Gospel  to  their  people  and  joining  in  evange- 
listic work,  and  thus  tried  to  have  carried  on  their  evangelical 
teaching  and  work  inside  the  Establishment  instead  of 
becoming  separatists  from  it  ? 

A  little  consideration  of  the  facts  disclosed  by  the  situa- 
tion which  had  been  reached  in  1797  will  show  that  the 
promoters  of  the  movement,  which  resulted  in  the  adoption 
of  Congregational  principles,  felt  that  they  were  precluded 
from  following  the  course  just  indicated.  In  the  first  place, 
Messrs.  Haldane  and  Aikman,  at  the  earlier  part  of  their 
missionary  work  in  the  north,  advised  those  who  had  been 
converted  under  their  preaching  to  connect  themselves  with 
one  or  other  of  the  churches  of  the  places  to  which  they  be- 
longed ;  and  in  Kirkwall  they  were  advised  to  join  the 
Anti-Burgher  church,  which  had  an  evangelical  minister  at 
the  time.  But  the  result  was  such  as  to  discourage  the 
repetition  of  such  advice,  and  it  was  never  afterwards  given. 
Secondly,  for  some  time  prior  to  the  formation  of  the  church 
in  Edinburgh,  those  who  had  been  the  chief  promoters  of 


60  CONGREGATIONALISM    IN    SCOTLAND 

the  work  of  the  Society  for  the  Propagation  of  the  Gospel  at 
Home  had  been  in  the  actual  enjoyment  of  that  close  and 
sympathetic  fellowship  with  each  other  which  they  after- 
wards found  in  larger  measure  when  they  came  together  as 
a  church.  There  was,  indeed,  a  large  measure  of  true  church - 
life  among  them  before  a  church  was  formed.  Their  common 
service  for  Christ  in  seeking  the  conversion  of  souls,  their 
"fellowship  meetings,"  of  which  there  were  many  in  Edin- 
burgh and  elsewhere,  at  which  prayer,  mutual  conference, 
and  exhortation  were  the  chief  exercises ;  their  friendly  and 
frequent  conversation  with  each  other  on  the  various  parts 
of  Christian  work  in  which  they  were  engaged ;  and  their 
association  together  in  connection  with  Sabbath  school  and 
tract-distribution  work,  and  in  particular  with  the  preaching 
and  meetings  in  the  Circus — all  these  enabled  the  active  and 
earnest  Christian  workers  to  enjoy  a  very  real  fellowship 
with  each  other,  and  to  make  them  desirous  of  having 
it  continued  without  the  hindrances  they  experienced  in 
connection  with  the  various  churches  to  which  they  belonged. 
For  it  must  be  remembered  that  the  friends  thus  associated 
together  had  not  severed  their  connection  with  the  Estab- 
lished and  other  churches  of  which  they  were  members  ;  but 
when  they  passed  from  the  Circus  meetings,  their  prayer 
meetings,  and  their  conferences  with  each  other  in  seeking 
to  carry  on  evangelistic  work,  and  came  to  the  churches  with 
which  they  were  formally  connected,  the  difference  was 
painfully  felt.  In  the  latter  they  found  little  sympathy  with 
their  earnest  life  and  active  zeal  for  the  spiritual  welfare  of 
men  ;  they  listened  to  preaching  far  removed  in  doctrine  and 
spirit  from  that  which  they  had  heard  from  the  preachers 
in  the  Circus ;  and  they  found  themselves  at  the  Lord's 
Table  in  the  company  of  many  who  not  only  made  no 
profession  of  genuine  godliness,  but  whose  lives  were  in  many 
cases  a  scandal  to  the  Christian  name.  The  absence  of  real 
fellowship  in  these  churches  was  the  chief  causeof  moving  them 
to  seek  a  fellowship  among  themselves  and  with  those  who 
might  join  them  as  believers  in  Christ.  Of  this  Mr.  Aikman 
bore  testimony  when  he  gave  an  account  of  the  formation  of 


PROGRESS  61 

the  first  church  in  Edinburgh :  "  The  chief  principle  which 
influenced  the  minds  of  the  brethren  who,  I  believe,  consti- 
tuted the  majority  of  the  small  company  first  associated  for 
the  observance  of  divine  ordinances  in  the  Circus  was  the 
indispensable  necessity  of  the  people  of  God  being  separated 
in  religious  fellowship  from  all  such  societies  as  permitted 
unbelievers  to  continue  in  their  communion.  This  was  a 
yoke  under  which  we  had  long  groaned ;  and  we  hailed  with 
delight  the  arrival  of  that  happy  day  when  we  first  enjoyed 
the  so  much  wished-for  privilege  of  separating  from  an 
impure  communion,  and  of  uniting  exclusively  with  those 
whom  it  was  meet  and  fit  that  we  should  judge  to  be  all  the 
children  of  God."  ^  Thirdly,  it  has  to  be  noted  that  in  the 
case  of  the  two  ministers  of  the  Established  Church  who 
left  that  body,  their  separation  from  it  was  occasioned  by 
considerations  that  left  them  no  other  course.  Mr.  Innes 
was  led  to  resign  his  charge  because  he  felt  unable  conscien- 
tiously to  take  part  in  the  ordination  of  a  minister  whom  he 
knew  to  be  a  profane  swearer,  although  long  before  that 
occasion  he  had  been  out  of  sympathy  with  the  state  of 
things  existing  in  the  Establishment.  Mr.  Ewing  was  in 
much  the  same  position,  and  in  his  sympathy  with  evan- 
gelistic work,  and  with  the  aims  of  those  who  sought  a 
spiritual  fellowship  of  believers  in  Christ,  as  well  as  in  his 
feeling  of  alienation  from  the  majority  of  the  ministers  with 
whom  he  was  in  ecclesiastical  connection,  he  had  for  some 
time  previous  to  his  separation  from  the  Establishment  been 
prepared  for  that  step.  Moreover  he,  more  than  any 
of  his  brethren,  had  been  making  an  independent  study 
of  the  New  Testament  regarding  the  principles  of  a  Christian 
church  as  therein  set  forth,  and  his  resignation  of  the 
ministry  of  the  church  of  which  he  was  pastor  did  not  take 
place  until  he  had  been  convinced  that  the  church-life  and 
order  based  on  Congregational  principles  were  most  in 
accordance  with  the  principles  and  practice  of  the  early 
Christian  churches  and  with  the  teaching  of  Scripture. 
Hence  it  was  that  within  a  few  days  after  his  resignation 
^  Lives  of  the  Haldanes,  p.  217. 


62  CONGREGATIONALISM    IN    SCOTLAND 

Mr.  Evving,  "  who  was  most  familiar  with  such  matters,"  was 
requested  to  draw  up  a  plan  for  the  government  of  the 
church  which  the  brethren  in  Edinburgh  had  resolved  to 
form.  The  fact  that  the  "  plan  "  prepared  by  Mr.  Ewing 
and  adopted  by  the  brethren  embraced  the  leading  and 
distinctive  principles  of  Congregationalism  is  a  clear 
indication  that  it  was  not  the  production  of  study  extending 
over  the  few  days  that  intervened  between  Mr.  Ewing's 
resignation  and  the  formation  of  the  new  church,  but 
was  the  outcome  of  long  and  careful  examination  of 
Scripture  and  of  the  history  of  Christian  churches  in  other 
ages  and  other  lands.  It  was  announced  by  Mr.  E.  Haldane 
as  follows : 

"  The  form  of  church  government  is  what  is  called 
Congregational.  It  is  exercised  in  the  presence  of  the 
church  itself,  by  its  pastor  and  office-bearers,  and  with 
the  consent  of  the  members,  independent  of  any  other 
jurisdiction,  a  form  long  known  and  acted  upon  in 
England.  A  strict  discipline  also  is  maintained.  The 
characters  of  all  persons  admitted  as  members  are 
particularly  examined ;  and  great  numbers  have  been 
rejected,  either  from  ignorance  of  the  Gospel  or  from  not 
appearing  to  maintain  a  becoming  walk  and  conversation. 
The  church  members  are  exhorted  to  watch  over  each  other 
in  love  ;  if  any  be  overtaken  in  a  fault  he  is  reproved ;  but 
if  convicted  of  departing  from  the  faith  of  the  Gospel,  of 
deliberate  immorality,  or  allowed  and  continued  indulgence 
in  sin,  he  is  put  away,  and  restored  only  upon  credible 
proofs  of  repentance.  Such  regulations  we  believe  to  be 
in  accordance  with  Scripture,  and  calculated  to  promote 
edification."  ^ 

Mr.  James  Haldane  having  been  unanimously  invited  to 
become  pastor  of  the  new  church,  was  ordained  on  Sabbath, 
3rd  February,  1799.  As  this  is  the  first  instance  of  an 
"  ordination  "  in  connection  with  any  of  the  Congregational 
churches  formed  during  the  closing  years  of  the  century, 
it  may  be  interesting  to  give  a  brief  sketch  of  the  proceed- 
"^  Lives  of  the  Haldanes,  p.  219. 


PROGRESS  63 

ings,  especially  as  they  appear  to  have  been  conducted  upon 
the  "  plan  "  recommended  by  the  Eev.  Greville  Ewiug,  who 
was  the  chief  adviser  and  in  connection  with  all  matters  of 
church  organisation.  The  Eev,  Mr.  Taylor,  of  Ossett,  con- 
ducted the  opening  devotional  exercises  and  preached  a 
sermon  from  John  xviii.  36.  After  a  hymn  had  been 
given  out  by  Mr.  Ewing,  the  Rev.  Mr.  Garie,  of  Perth, 
after  prayer  and  a  few  introductory  remarks,  asked  the 
following  questions:  "(1)  As  an  unconverted  ministry  is 
allowed  to  be  a  great  evil,  will  you,  sir,  favour  us  with  an 
account  of  the  dealing  of  God  with  your  soul  ?  (2)  Will 
you  inform  us  what  are  the  circumstances  and  motives 
which  have  led  you  to  preach  the  Gospel,  and  to  desire  to 
engage  in  the  work  of  the  ministry  ?  (3)  Will  you  favour 
us  with  your  views  of  the  leading  truths  of  the  Gospel  ? 
(4)  Will  you  explain  your  views  and  purposes  respecting 
the  duties  and  trials  before  you  in  the  pastoral  office  ? " 

Mr.  Haldane  having  answered  these  questions  at  consider- 
able length,  Mr.  Garie  asked  the  members  of  the  church  to 
give  an  account  of  the  steps  they  had  taken  in  order  to 
establish  a  pastoral  relation  between  Mr.  Haldane  and 
themselves. 

In  reply,  Mr.  Aikman,  on  behalf  of  the  church,  stated 
that  it  had  long  been  the  desire  of  several  serious  persons 
in  the  place  to  enjoy  the  benefit  of  Christian  fellowship 
on  a  Scriptural  plan,  and  at  the  same  time  to  avoid  that 
contracted  spirit  which  would  exclude  from  the  pulpit,  or 
occasional  communion,  any  faithful  preacher  of  the  Gospel 
or  sincere  lover  of  the  Lord  Jesus ;  that  some  time  previous 
a  number  of  the  members  then  present  had  agreed  upon 
certain  regulations  which  appeared  to  them  agreeable  to  the 
Word  of  God,  and  had  thereupon  formed  themselves  into  a 
church,  by  solemn  prayer,  giving  themselves  to  the  Lord 
and  to  one  another,  to  walk  in  Christian  fellowship  and  to 
observe  all  the  ordinances  appointed  by  Jesus  Christ ;  and 
that  they  had  unanimously  chosen  Mr.  James  Haldane,  one 
of  their  number,  to  be  their  pastor. 

Mr.  Garie  further  asked  the  church  if  they  still  adhered 


64  CONGREGATIONALISM    IN    SCOTLAND 

to  their  choice  of  Mr.  Haldane,  and  this  having  been  done 
by  the  members  holding  up  their  right  hands,  Mr.  Garie 
asked  Mr.  Haldane  whether  he  would  now  finally  declare 
his  acceptance  of  the  call.  Mr.  Haldane  having  answered 
in  the  affirmative,  Mr.  Ewing  gave  out  a  psalm  and  Mr. 
Garie  offered  prayer,  by  which  Mr.  Haldane  was  solemnly 
set  apart  to  the  work  of  the  ministry,  and  to  the  pastoral 
office  in  the  church.  After  prayer  Mr.  Haldane  received 
the  right  hand  of  fellowship,  and  Mr.  Garie  gave  out  a 
hymn.  This  was  followed  by  a  sermon  from  Mr.  Ewing, 
from  1  Peter  v.  1,  4.  At  the  conclusion  of  the  sermon  he 
addressed  the  pastor,  the  church,  and  the  congregation,  and 
the  services  concluded  by  the  singing  of  a  hymn.  The 
/       whole  services  lasted  nearly  five  hours.^ 

In  pursuance  of  his  "  tabernacle "  scheme,  Mr.  Robert 
Haldane  invited  the  Rev.  Greville  Ewing  to  conduct  services 
in  a  building  in  Glasgow  which  had  formerly  been  used  as 
a  riding  school,  in  Jamaica  Street.  It  was  opened  on  28th 
July,  1799,  by  the  Rev.  Rowland  Hill,  and  a  church  was 
formed  on  15th  August  in  the  following  year.  A  new 
Tabernacle  was  also  erected  in  Dundee  in  October,  1800, 
and  in  1801  a  church  was  formed  under  the  pastoral  care 
of  the  Rev.  William  Innes.  In  May,  1801,  the  new 
Tabernacle  in  Edinburgh  was  opened.  All  these  buildings 
were  intended  mainly  as  centres  of  evangelistic  enterprise  in 
large  populations,  and  the  formation  of  the  churches  that 
met  in  them  was  rather  an  outgrowth  of  the  Christian 
fellowship  of  brethren  engaged  in  active  evangelistic  work 
than  as  the  result  of  any  purpose  of  founding  Congregational 
churches.  This  has  to  be  kept  in  view  in  order  rightly  to 
understand  and  estimate  the  part  that  the  brothers  Haldane 
had  in  the  origination  of  these  churches.  Their  plans  and 
purposes  were  distinctively  of  a  missionary  and  evangelistic 
character,  and  they  appear  to  have  taken  the  position  of 
those  who  kept  in  the  foreground  of  their  enterprise  the 
spread  of  the  Gospel  among  the  masses  of  the  people,  while 
cordially  joining  those  who  sought  to  conjoin  a  spiritual 
1  Lives  of  the  Haldanes,  pp.  219-224. 


PROGRESS  65 

church-life  and  order  with  evangelistic  effort.  The  taber- 
nacle was  to  them  a  place  to  be  used  rather  as  a  centre  of 
missionary  enterprise  than  as  a  meeting-place  for  a  church. 
Indeed,  Mr.  J.  Haldane,  at  the  outset  of  his  ministry  in 
Edinburgh,  was  careful  to  state  that  the  opening  of  the 
Tabernacle  was  "  no  separation  from  the  Establishment.  It 
was  merely  the  opening  of  another  place  of  worship  for 
preaching  the  Gospel  without  regard  to  forms  of  external 
arrangement  of  church-order,  and  where  the  pastor  and 
many  of  the  members  showed  their  catholic  spirit  by  going 
to  the  sacrament  in  the  Established  Church.  Add  to  this 
that  the  preaching  was  addressed  almost  entirely  to  the 
people  of  the  world."  -^  It  was  this  dominating  missionary 
spirit  and  purpose  that  were  acknowledged  and  felt  in  the 
early  days  of  Scottish  Congregationalism  much  more  than 
the  professed  character  and  principles  of  these  churches  in 
regard  to  ecclesiastical  polity.  They  were  known  as  the 
"  Tabernacle  "  churches,  to  distinguish  them  from  the  Glasite 
and  Old  Scots  Independent  churches,  all  of  which  were  Con- 
gregational in  their  principles ;  and  they  were  known  as  the 
"  Missionary  "  churches,  owing  to  their  aggressive  and  evan- 
gelistic spirit  and  aims.  It  was  not  until  the  earlier  move- 
ment of  which  Messrs.  Haldane  and  Aikman  were  the  chief 
leaders  had  resulted  in  the  formation  of  many  churches  that 
special  attention  was  given  to  questions  of  church-order,  and 
many  were  led  to  emphasise  the  Scriptural  foundation  and 
authority  of  Congregationalism.  In  connection  with  this 
later  development  of  the  evangelistic  movements  that  took 
place  in  the  closing  years  of  the  century  the  brothers 
Haldane  cannot  be  said  to  have  taken  any  specially  active 
part.  As  will  be  seen  later  on,  the  real  father  of  Scottish 
Congregationalism  of  the  modern  type  was  the  Eev.  Greville 
Ewing. 

1  Lives  of  the  Haldanes,  p.  330. 


CHAPTER   VII. 

OPPOSITION. 

Opposition  to  the  good  work  of  the  Haldanes  and  those 
who  worked  with  them  was  shown  at  a  very  early  stage  of 
the  evangelistic  movement,  in  promoting  which  they  took  a 
leading  part.  At  first  it  was  of  a  negative  and  covert  kind, 
and  was  shown  by  ministers  and  others  seeking  to  prevent 
preachers  from  having  the  use  of  places  for  their  meetings, 
and  by  warning  the  people  against  them  and  their  teach- 
ing. But  when  the  attendance  at  their  meetings  became 
large,  and  widespread  interest  was  shown  in  their  preaching, 
the  various  Church  courts  became  alarmed,  and  took  action 
of  a  more  direct  kind.  In  1799  overtures  were  presented  to 
the  General  Assembly  of  the  Established  Church  from  the 
Synods  of  Aberdeen  and  of  Angus  and  Mearns  "  respecting 
vagrant  teachers,  Sunday  schools,  irreligion,  and  anarchy," 
with  the  result  that  "  the  Assembly  unanimously  agreed  to 
the  overtures,  and  prohibited  all  persons  from  preaching  in 
any  place  under  their  jurisdiction  who  were  not  licensed  ;  and 
also  those  who  are  from  England,  or  any  other  place,  and  who 
had  not  been  first  educated  and  licensed  in  Scotland."  ^  In 
addition,  two  declaratory  acts  were  passed,  the  one  against 
"  vagrant  teachers,"  and  the  other  against  "  unauthorised 
teachers  of  Sabbath  schools."  But  the  strength  and  bitter- 
ness of  the  opposition  to  Sabbath  school  and  evangelistic 
work   were   most   conspicuously   shown    by   the  issue  of  a 

1  Memoir  of  Greville  Ewing,  p.  20-3. 
66 


OPPOSITION  67 

"  Pastoral  Letter "  by  the  Assembly,^  in  which  missionary 
and  itinerant  preachers  were  denounced,  and  the  people 
warned  against  attending  their  meetings.  The  letter  was 
ordered  to  be  read  from  every  pulpit,  and  along  with  it 
there  were  circulated  copies  of  a  report  hostile  to  Sunday 
schools  for  the  use  of  the  ministers  and  people.  Only  three 
years  previous  to  this  the  General  Assembly  had  rejected  an 
overture  to  the  effect  "  that  it  is  the  duty  of  Christians  to 
carry  the  Gospel  to  the  heathen  world,"  and  one  of  the 
arguments  used  against  its  adoption  was  that  there  were 
enough  heathen  at  home,  and  that  the  Gospel  should  be 
first  carried  to  them !  The  "  Letter  "  bears  evidence  in  its 
terms  that  it  was  intended  to  stigmatise  the  evangelistic 
movement,  not  only  on  the  ground  that  it  had  schismatic 
tendencies,  but  was  part  of  a  political  design  to  overturn 
the  established  institutions,  political  and  religious,  of  the 
country.  It  was  mainly  on  this  ground  that  the  opponents 
of  the  work  were  not  content  to  resort  to  ecclesiastical 
intimidation  of  the  people,  but  sought  to  call  in  the  civil 
power  to  put  down  "  unlicensed  "  preaching.  A  measure  to 
that  effect  was  actually  prepared  for  introduction  to  Parlia- 
ment by  the  Prime  Minister  of  the  day,  Mr.  Pitt,  but 
was  withheld.  There  can  be  little  doubt  that  the  action 
of  the  Government  of  the  time  was  stayed  owing  to 
the  issue  by  Mr.  Eobert  Haldane  of  "  Addresses  to  the 
public  concerning  Political  Opinions  and  Plans  to  pro- 
mote Keligion  in  Scotland,"  in  which  he  repudiated,  on 
his  own  behalf,  and  those  with  whom  he  associated, 
any  but  purely  religious  objects  or  designs  in  the  various 
movements  in  which  he  and  others  took  part.  While  the 
attempt  to  reach  the  evangelists  by  a  new  repressive  law 
was  given  up,  various  other  efforts  were  made  to  prevent 
them  from  carrying  on  their  work.  The  work  of  the  Sabbath 
School  Society  had  been  specially  obnoxious  to  the  ministers 
of  the  EstabKshed  Church,  for  they  found  that  many  of  the 
adult  members  of  their  churches  were  in  the  habit  of 
attending  the  Sabbath  evening  schools  and  Hstening  to  the 
1  See  Appendix  C. 


63  CONGREGATIONALISM    IN    SCOTLAND 

addresses  given  by  the  teachers.  In  order  to  ascertain 
whether  they  could  not  put  down  this  work,  the  opponents 
of  the  schools  sought  the  opinion  of  a  leading  advocate  of 
the  time,  the  late  Mr.  Henry  Inglis,  but  his  judgment  was 
entirely  unfavourable  to  any  action  of  the  kind,  his  view 
being  that  the  meetings  held  were  entirely  legal.  Here  and 
there,  however,  attempts  were  made  to  put  down  Sabbath 
school  work  by  the  presbyteries  and  individuals.  In  a 
parish  in  Morayshire  the  presbytery  obtained  an  interdict 
from  the  Sheriff  against  several  Sabbath  school  teachers, 
after  having  made  various  other  efforts  to  induce  them  to 
give  up  their  work.  But  the  attempted  interference  with 
the  good  work  of  these  men  not  only  failed,  but  resulted  in 
a  remarkable  expression  of  interest  and  helpful  sympathy 
with  them  in  their  good  work ;  for  during  the  time  the 
interdict  was  pending  other  teachers  travelled  some  sixteen 
miles  to  take  the  place  of  their  persecuted  brethren  and 
carry  on  their  work.  In  another  presbytery  (in  Banffshire) 
teachers  were  summoned  to  appear  before  that  court  and 
answer  for  their  misconduct  in  teaching  Sabbath  schools, 
but  on  the  advice  of  the  Eev.  George  Cowie,  of  Huntly, 
they  refused  to  appear.  In  1880  Messrs.  James  Haldane 
and  John  Campbell  were,  at  the  instance  of  a  landed  pro- 
prietor, sent  to  the  Sheriff  of  Argyle,  charged  with  being 
vagrant  preachers,  but  were  set  at  liberty  by  that  func- 
tionary. The  most  notable  case,  however,  was  that  of 
M' Arthur  vers2ts  Campbell,  which  was  decided  by  the  Court 
of  Session  in  1805.  Mr.  M' Arthur,  a  preacher  at  Port- 
Bannatyne,  Bute,  while  celebrating  divine  service,  was 
violently  seized,  forced  on  board  a  vessel  bound  for  Greenock, 
and  handed  over  to  a  naval  captain  as  a  fit  person  to  serve 
in  the  navy.  He  was  speedily  removed  beyond  the  juris- 
diction of  the  Scottish  courts,  detained  for  five  weeks  on 
board  various  ships  of  war,  and  after  suffering  much  indig- 
nity and  hardship,  was  released  by  the  Lords  of  the 
Admiralty.  Against  this  high-handed  action  Mr.  M' Arthur 
appealed  to  the  Court  of  Session,  and  claimed  damages 
against  his  persecutor.      The  defence  was  to  the  effect  that 


OPPOSITION  69 

Mr.  M' Arthur  was  a  preacher  of  "  immoral  and  seditious 
doctrines,"  and  further,  that  the  defender,  finding  that 
M'Arthur  had  formerly  been  a  seafaring  man,  had,  in  his 
capacity  as  a  justice  of  the  peace,  acted  properly  in  handing 
him  over  to  the  officers  of  the  navy  at  a  time  when  the 
press-gang  system  was  in  operation.  In  deciding  the  case, 
Lord  Meadowbank  gave  judgment  in  favour  of  Mr.  M'Arthur, 
and  awarded  him  £105  as  a  solatiwm  for  the  wrong  he  had 
suffered,  together  with  the  indemnification  of  expenses  in- 
curred by  him,  personal  or  otherwise,  in  obtaining  his 
deliverance,  and  expenses  of  process.  In  giving  judgment, 
the  Lord  Ordinary  said : 

"  I  am  fully  aware  of  the  propriety  of  protecting  inferior  magistrates 
in  the  fair  exercise  of  their  authority,  and  of  discouraging  actions  of 
damages  against  them  founded  upon  alleged  errors  in  judgment.  But, 
on  the  other  hand,  I  never  can  forget,  and  I  never  shall  forget  while  I 
sit  here,  that  it  is  the  duty  of  the  judges  of  the  supreme  court  to 
protect  the  liberty  of  the  subject.  Therefore,  whenever  an  action  of 
damages  is  brought  for  any  invasion  of  that  liberty  it  is  incumbent  on 
the  magistrate  to  show  that  his  conduct  has  been  regular,  and  that 
if  he  has  committed  any  error,  it  is  merely  an  error  of  judgment  for 
which  he  is  not  liable.  A  good  deal  has  been  said  about  the  nature  of 
the  pursuer's  doctrines,  but  this  I  lay  entirely  out  of  the  question  ; 
whatever  they  were  they  are  of  no  consequence  to  this  cause  ;  for,  (1) 
there  was  no  complaint  made  to  the  defender  as  a  justice  of  the  peace 
on  the  subject ;  (2)  there  is  no  evidence  that  he  made  any  inquiry  ;  (3) 
he  had  no  jurisdiction  to  take  any  cognisance  of  any  such  offences  ;  (4) 
though  he  had,  I  never  heard  that  to  serve  on  board  of  a  man-of-war  is 
the  proper  punishment  of  heresy.  It  is  said  that  the  defender  acted 
as  a  justice  of  the  peace — I  rather  think  he  acted  as  a  constable.  I 
cannot  conceive  on  what  grounds  he  acted  as  a  justice  of  the  peace. 
Has  a  justice  of  the  peace  any  power  to  commit  without  warrant, 
authority,  proof,  or  investigation  of  any  kind,  or  any  measures  of  a 
legal  nature,  and,  hrevi  mamo,  to  lay  hold  of  a  person  and  send  him  on 
board  of  a  man-of-war?  I  have  no  conception  that  such  proceedings 
can  be  justified  ;  and  I  therefore  think  the  interlocutor  is  entirely 
right."! 

This    was    among    the    last    attempts    to   persecute    the 
preachers  by  attempted  legal  measures,  and  there  can  be  little 

!  Scottish  Congregational  Jubilee  Services,  p.  82. 


70  CONGREGATIONALISM    IN   SCOTLAND 

doubt  that  the  judgment  of  the  Lord  Ordinary  had  a  strongly 
deterrent  effect  on  the  minds  of  those  who  would  have  put 
down  the  "  vagrant  preachers,"  but  lacked  the  power. 
There  were  other  instances  showing  how  determined  was 
the  opposition  to  the  preachers  and  those  who  sympathised 
with  them.  In  the  town  of  Ayr,  Messrs.  Haldane  and 
Campbell  were  forbidden  to  preach  in  the  open  air,  and 
threatened  with  imprisonment.  In  several  parts  of  the 
Highlands  tenant  farmers  were  evicted  from  their  farms  for 
receiving  the  preachers  and  attending  their  meetings.  In 
one  notable  instance  (in  Aberfeldy)  the  school-house  in 
which  the  meetings  had  been  held  was  closed  against  the 
preachers,  and  they  were  forced  to  hold  their  meetings  in 
the  open  air ;  but  an  attempt  was  made  to  prevent  them 
from  assembling  even  there,  one  of  the  neighbouring  lairds 
threatening  them  with  his  walking-stick,  which,  however, 
was  wrenched  from  his  hands  by  one  of  the  people,  who 
defied  him  to  interfere  with  their  right  to  meet  on  the 
king's  highway.  The  chief  leaders  in  this  petty  persecution 
were  the  parish  ministers.  Even  those  of  them  who  were 
favourable  to  the  evangelists  so  long  as  they  were  simply 
preachers,  and  addressed  promiscuous  gatherings  of  people, 
became  very  bitter  in  their  opposition  when  they  found  them 
associating  as  societies  for  prayer,  or  as  churches,  regarding 
all  such  meetings  as  tending  to  draw  away  the  people 
from  the  parochial  churches.  The  following  extract  from 
a  letter  written  by  a  minister  will  give  an  idea  of  the  petty 
persecution  to  which  the  pastors  and  churches  were  exposed: 
"  We  had  our  trials  for  attachment  to  Congregational 
principles.  So  much  so  that  we  had  to  apply  to  the  civil 
courts  for  redress.  For  example,  the  names  of  the  children 
whom  I  baptised  would  not  be  inserted  in  the  parish 
register  like  others,  but  were  put  down  in  a  separate  place 
under  the  designation  of  irregular  baptisms,  so  that  my  own 
children's  names  are  in  two  distinct  parts  of  the  register ; 
but  I  compelled  them  by  the  law  of  the  country  to  put 
the  names  of  all  I  baptised  in  their  proper  places.  Even  a 
burying  place   I   could   not  procure  for  my  family  until  I 


OPPOSITION  71 

compelled  it  in  the  same  way.  Further,  they  tried  to  break 
down  our  Sabbath  schools,  especially  one  in  the  country 
which  was  in  a  most  flourishing  state ;  the  clergyman 
prevailed  upon  the  proprietor  to  get  the  person  who  kept  it 
turned  out  of  the  house,  and  sent  one  of  the  elders  and  the 
ground  officer  to  suppress  the  school  or  turn  him  out.  I 
had  to  apply  the  law  here  again,  and  compelled  the  pro- 
prietor, as  a  Justice  of  the  Peace,  to  license  both  the  house 
and  the  teacher.  Since  then  there  has  been  no  opposition, 
further  than  that  we  stirred  up  the  kirk  folk  to  begin  a 
school  for  themselves  to  counteract  our  influence.  Thus 
you  see  we  had  to  fight  our  way  step  by  step  ;  but  no  weapon 
formed  against  us  prospered."^ 

The  opposition  to  the  preachers  was  not  confined  to  the 
Established  Church.  At  the  very  outset  of  the  movement 
in  favour  of  missions  to  the  heathen  in  1796  the  General 
Associate  or  Anti-Burgher  Synod  passed  a  resolution  against 
the  constitution  of  missionary  societies,  composed  of 
ministers  and  laymen,  and  testified  against  co-operating 
with  persons  in  religious  matters  while,  as  a  church,  they 
were  testifying  against  their  opinions.  At  a  later  date 
(1798)  the  same  synod  showed  itself  equally  opposed  to  the 
missionary  work  at  home,  for  it  "  agreed  unanimously  in 
declaring  that  as  lay-preaching  has  no  warrant  in  the  word 
of  God,  and  as  the  synod  has  always  considered  it  its  duty  to 
testify  against  promiscuous  communion,  no  person  under  the 
inspection  of  the  Synod  can  consistently  with  their  principles 
attend  upon  or  give  countenance  to  public  preaching  by  any 
who  are  not  of  our  communion.  And  if  any  do  so  they 
ought  to  be  dealt  with  by  the  judicatories  of  the  church  to 
bring  them  to  a  sense  of  their  offensive  conduct."  Equal 
bigotry  was  shown  by  the  Cameronian  Church  in  Glasgow, 
for  when  some  of  its  members  attended  a  missionary  sermon 
preached  by  Dr.  Balfour  on  behalf  of  the  Glasgow  Missionary 
Society  the  Presbytery  declared  their  conduct  "  sinful  and 
offensive."  The  session  was  instructed  to  deal  with  them, 
and  to  endeavour  to  bring  them  to  a  sense  of  the  "  sinfulness 
^  Scottish  Congregational  Jubilee  Services,  p.  82. 


72  CONGREGATIONALISM   IN   SCOTLAND 

and  offensiveness  thereof,"  and  to  censure  them  accordingly. 
And  because  they  would  not  submit  to  the  sentence  they 
were  expelled  from  the  denomination !  Even  the  Eelief 
Synod,  representing  a  Presbyterian  body  which  was 
originated  through  the  labours  and  testimony  of  an  Inde- 
pendent minister — the  Eev.  Thomas  Gillespie — and  which 
for  many  years  after  its  origin  was  composed  of  ministers 
and  members  whose  liberal  spirit  contrasted  with  the 
narrowness  of  the  other  Presbyterian  denominations,  joined 
in  the  denunciation  of  the  preachers,  and  in  particular  of  lay 
preaching.  In  1798  it  passed  the  following  resolution : 
"  That  no  minister  belonging  to  this  body  shall  give  or 
allow  his  pulpit  to  be  given  to  any  person  who  has  not 
attended  a  regular  course  of  philosophy  and  divinity  in  some 
of  the  universities  of  the  nation,  and  who  has  not  been 
regularly  licensed  to  preach  the  Gospel."^ 

It  was  in  the  north  of  Scotland  where  the  opposition  to 
the  work  of  the  preachers  was  found  most  pronounced,  for 
it  was  in  that  part  of  the  kingdom  that  the  greatest  interest 
had  been  shown  in  their  work.  "  The  missionary  ministers 
in  their  preaching  tours  drew  around  them  immense  crowds 
and  before  the  close  of  1799  nearly  30,000  or  40,000  tracts 
had  been  circulated,  and  nearly  40  catechists  were  travelling 
throughout  the  length  and  breadth  of  the  land.  The  whole 
of  the  north  was  thrown  into  a  blaze.  The  clergy  complained 
that  the  world  was  going  out  of  its  place,  and  the  old  land- 
marks of  things,  both  civil  and  sacred,  were  fast  disappearing. 
.  .  The  '  missionaries,'  as  they  were  called,  were  found 
preaching  in  every  village  and  every  Highland  glen,  and  in 
every  locality  they  had  their  schools  and  lay  agency  which 
trenched  on  Presbyterian  order  and  clerical  superintendence. 
Church  courts,  both  dissenting  and  Established,  took  the 
alarm,  and  brought  their  antagonistic  power  and  influence  to 
bear  on  them."" 

It  is  right  that  a  discriminating  judgment  should  be 
formed   as    to   the   nature    and    causes   of    this   widespread 

^  Struthers'  History  of  the  Relief  Church,  pp.  55,  56. 
2/6irf.,  p.  403. 


OPPOSITION  73 

opposition  to  the  "  missionary "  preachers  and  their  work. 
It  could  not  have  arisen  from  any  well-founded  objection 
to  the  doctrine  of  the  preachers,  for  all  of  them  held 
and  taught  the  doctrines  of  the  Westminster  Confession  of 
Faith,  and  none  of  them  was  ever  charged  with  heresy. 
Nor  was  the  opposition  called  forth  on  account  of  the 
preaching  of  the  Gospel,  for  even  the  Moderates  of  the 
time  refrained  from  condemning  the  preachers  on  this 
ground,  however  distasteful  to  them  may  have  been  their 
evangelical  teaching  ;  and  the  willingness  of  the  Established 
Church  ministers  to  tolerate  evangelical  doctrine  had  been 
shown  in  the  welcome  that  many  of  them  had  given  to 
the  Rev.  George  Whitefield  some  fifty  years  before  the 
"missionaries"  appeared.  The  main  ground  of  opposition 
was  lay  preaching.  A  hundred  years  ago  the  function 
of  preachers  was  regarded  as  the  exclusive  right  and 
privilege  of  licensed  or  ordained  ministers,  and  was  as 
jealously  guarded  as  were  the  special  privileges  of  the 
trades  guilds  of  the  time.  Every  minister  felt  bound  to 
protect  his  position  and  influence  as  the  official  religious 
teacher  of  his  congregation  or  parish  from  being  encroached 
upon  by  preachers  who  had  not  had  the  long  training  and 
preparation  which  were  required  of  licensed  preachers, 
and  feared  the  disturbing  effect  on  his  influence  with  his 
people  if  they  discovered  that  the  unlicensed  preacher 
should  prove  as  acceptable  to  them  as  those  who  were 
licensed.  Further,  lay  preaching  was  regarded  with  aversion 
because  it  tended  to  interfere  with  presbyterial  order,  as 
was  feared  would  be  the  case  if  preachers  ignored  the 
authority  and  superintendence  of  the  church  courts.  There 
has  also  to  be  taken  into  account  the  fact  that  every 
one  of  the  religious  bodies  of  the  time  had  a  special 
"testimony"  of  its  own  to  defend,  and  recognised  it  as 
a  duty  to  oppose  and  denounce  all  who  did  not  agree 
with  it.  The  mere  fact  of  the  "missionaries"  having  a 
message  of  their  own,  and  of  having  adopted  new  methods 
of  delivering  it,  was  sufficient  to  array  against  them  all 
the  official  representatives  of  the  various  sects  of  the  time, 


74  CONGREGATIONALISM    IN   SCOTLAND 

and  they  opposed  the  new  men  and  the  new  ways  as 
strenuously  as  they  opposed  each  other. 

The  narrow  and  exclusive  spirit  which  prevailed, 
especially  in  the  Established  Church,  was  shown  in  the 
opposition  by  its  ministers  not  only  to  the  lay  preachers,  but 
also  to  the  ministers  of  the  Gospel  who  came  "from  Eng- 
land "  to  preach  in  the  Circus  and  other  places.  All  who 
came  from  that  country,  "  or  any  other  place,"  who  had 
not  been  educated  and  licensed  in  Scotland,  were  prohibited 
from  preaching  in  Scotland.  On  this  the  Kev.  Eowland 
Hill  thus  caustically  animadverted :  "  Such  is  the  wisdom 
of  the  Church  of  Scotland,  that  the  question  with  them 
respecting  learning  is,  not  if  he  has  it,  but  where  he  got 
it ;  no  matter  for  the  thing,  the  flace  is  all ;  the  learning 
of  the  most  learned  is  nothing  if  not  procured  at  a  learned 
place ;  and  I  will  venture  to  assert  as  a  proof  of  this,  that 
many  went  after  it  to  the  right  place  and  never  got  it, 
and  yet  were  sure  to  get  the  living  whenever  presented."  ^ 
This  bigoted  spirit  will  appear  the  less  surprising  if  only 
it  be  remembered  that  the  same  spirit  was  manifested  by 
the  various  sects  towards  each  other ;  for  it  was  a  time 
when  mutual  excommunication  was  exercised  all  round, 
and  the  experience  of  the  lay-preachers  and  the  ministers 
"  from  England  "  differed  from  that  of  the  several  religious 
sects  which  had  already  passed  under  the  ban  of  those  who 
did  not  agree  with  them  only  in  this,  that  they  did  not 
attempt  a  recriminatory  excommunication  of  those  who 
had  cast  them  out. 

It  is  pleasant  to  record  that  in  the  case  of  the  Relief 
Synod  their  "illiberal  act  was  in  1811  allowed  to  drop  out 
of  their  code  of  regulations  as  something  of  which  they 
were  ashamed."  ^  A  longer  time  had  to  elapse  before  the 
Established  Church  found  itself  prepared  to  recall  its  perse- 
cuting and  bigoted  acts  of  1799.  On  the  eve  of  the 
"Disruption"  (in  1842),  the  act  against  "vagrant  teachers" 

1  Rowland  Hill's  Journal  Through  the  North  of  England  and  parts  of 
Scotland. 

2  History  of  Rdief  Church,  p.  405. 


OPPOSITION  75 

and  "  unauthorised  teachers  of  Sabbath  schools "  was  re- 
scinded by  the  unanimous  vote  of  the  General  Assembly. 
Dr.  Cunningham  spoke  of  the  act  as  "  eminently  discreditable 
to  the  Church  of  Scotland."  He  said  it  had  been  "  passed 
for  temporary  purposes,  and  upon  motives  and  grounds 
which,  he  believed,  were  now  regarded  by  a  great  majority 
of  the  Church  of  Scotland  as  of  the  most  erroneous  and 
improper  kind,  and  amounting  to  nothing  less  than  hatred 
to  the  cause  of  evangelical  truth."  Dr.  Guthrie  declared 
that  he  regarded  the  act  of  1799  "as  one  of  the  blackest 
acts  the  Church  of  Scotland  ever  passed.  The  act  was 
passed,  not  to  exclude  heresy  from  our  pulpits,  but  to 
exclude  truth."  Dr.  Candlish  said  that  "  it  was  notorious 
that  that  act  was  passed  for  the  very  purpose  of  barring 
from  the  pulpits  of  the  Church  men  whom  it  would  have 
been  an  honour  to  any  church  to  employ  in  preaching  the 
unsearchable  riches  of  Christ."  ^  Gratifying  as  this  some- 
what belated  action  was  to  all  lovers  of  truth  and  liberty,  it 
has  to  be  recorded  with  regret  that  after  the  "  Disruption  " 
the  old  act  of  1799  was  re-enacted,^  clearly  indicating  that 
the  narrow  and  repressive  spirit  of  the  Moderates  of 
former  days  still  found  place  in  the  Established  Church. 
1  Lives  of  the  Haldanes,  p.  236.  ^  m^i^^  237. 


CHAPTER  VIII. 

CONTROVERSY  AND   DIVISION. 

It  has  already  been  noted  that  the  adoption  of  the  principles 
and  methods  of  the  Congregational  system  of  church-polity 
by  the  churches  that  were  the  fruits  of  the  evangelistic 
movement  of  the  closing  years  of  the  century  was  not  the 
outcome  of  any  pre-arranged  plan  or  purpose  in  favour  of 
that  system  in  preference  to  any  other,  but  arose  from  the 
necessities  of  the  situation  in  which  those  who  afterwards 
became  members  of  these  churches  found  themselves.  Had 
they  been  able,  with  a  good  conscience,  to  retain  their 
connection  with  the  various  Presbyterian  churches  to  which 
they  belonged  they  would  not  have  sought  to  form  a  new 
connection.  But  the  experience  they  had  had  during  the 
time  when  the  spiritual  work  of  which  they  themselves 
were  the  first-fruits  was  going  on  convinced  them  that  the 
continuance  of  their  old  church-connections  was  imprac- 
ticable, and  for  two  reasons  mainly.  In  the  first  place, 
they  all  desired  a  spiritual  fellowship  with  those  who  were 
confessing  believers  in  Jesus  Christ,  and  they  believed  that, 
according  to  the  teaching  of  the  New  Testament,  only  such 
persons  should  be  members  of  a  Christian  church ;  but  they 
found  the  promiscuous  communion  which  obtained  in  the 
churches  to  which  they  belonged,  and  the  known  un- 
willingness of  the  ministers  and  office-bearers  of  these 
churches  to  introduce  any  change  in  this  respect,  shut  out 
from  them  any  hope  of  enjoying  the  purer  fellowship  they 

76 


CONTROVERSY  AND    DIVISION  77 

desired  and  which  they  felt  bound  to  seek.  Severance  from 
their  old  church-connections  was  thus  forced  upon  them  of 
necessity,  and  not  of  choice.  In  the  second  place,  they 
found  so  many  hindrances  to  the  spiritual  work  in  which 
they  had  been  engaged  on  the  part  of  ministers  and  church- 
courts,  and  owing  to  the  narrow  and  restrictive  rules  of  the 
Presbyterian  system,  that  they  felt  bound  to  seek  a  larger 
Christian  liberty  in  church-life  and  work  than  they  could 
find  in  the  churches  of  that  connection.  While  there 
were  other  considerations  of  a  minor  kind  that  moved 
them  to  separate  from  Presbyterian  churches  and  to  form 
new  churches,  these  were  the  two  main  principles  and  aims 
by  which  they  were  guided — that  is  to  say,  the  principle 
that  the  churches  of  Christ  should  be  composed  of  believers 
in  Christ,  and  that  every  church  should  be  free  to  manage 
its  own  affairs  in  accordance  with  the  teaching  of  Scripture. 
And  these  have  been  the  outstanding  principles  of  Congre- 
gational polity  throughout  its  history.  It  is  right  and 
important  to  keep  in  view  this  feature  of  the  rise  of  the 
later  Independency  in  Scotland,  in  order  to  show  that  it 
was  not  the  result  of  a  sectarian  propagaudism  or  an  im- 
portation of  the  Conoregationalism  which  had  for  Ions 
existed  in  England.  Scottish  Congregationalism  was  from 
the  first  of  native  growth,  in  the  sense  that  its  principles 
were  adopted  of  necessity  and  spontaneously  in  order  to 
give  effect  to  the  spiritual  convictions  and  aspirations  of 
men  who  had  been  spiritually  quickened,  and  to  whom 
spirituality  and  freedom  of  church-life  and  activity  had 
become  a  necessity.  The  mere  name  "  Congregationalism  " 
was  of  no  account ;  the  original  promoters  of  the  evan- 
gelistic movement  would  have  adopted  any  other  name  if 
they  had  found  it  accurately  implied  their  adherence  to  the 
principles  for  which  they  contended.  It  was  adopted 
because  it  was  broadly  distinctive  of  the  principle  of  the 
affairs  of  the  church  being  in  the  hands  of  the  members  of 
the  church  or  congregation,  as  distinguished  from  the 
Presbyterian  system,  by  which  they  are  in  the  hands  of  the 
presbyters  or  elders. 


78  CONGREGATIONALISM    IN    SCOTLAND 

While  all  the  early  churches  in  Scotland  sought  to  give 
effect  to  the  two  leading  principles  which  have  been  noted, 
they  showed  their  desire  to  adhere  as  closely  as  possible  to 
the  customs  and  usage  of  their  former  church  connections. 
They  retained  the  times  of  meeting  and  the  order  of  public 
worship  with  little  or  no  change,  and  casual  hearers  could 
find  little  difference  in  this  respect  between  the  worship  in 
a  Presbyterian  and  Congregational  Church.  The  only 
exceptions  to  this  were  in  regard  to  the  observance  of  the 
Lord's  Supper  and  the  "  weekly  meeting."  From  the  first 
all  the  Congregational  Churches,  with  the  exception  of  a  few 
in  Aberdeen  and  the  north,  observed  the  Lord's  Supper  on 
the  first  day  of  the  week,  as  part  of  the  usual  morning 
service  ;  and  this  became  a  mark  of  distinction  between 
them  and  the  Presbyterians,  who  observed  it  only  once  or 
twice  a  year.  The  weekly  observance  of  this  ordinance 
appears  to  have  been  the  result  of  the  teaching  of  the  Eev. 
Greville  Ewing,  who  strongly  recommended  it  as  part  of  the 
"  plan  "  on  which  the  first  Congregational  Church  in  Edin- 
burgh was  formed,  on  the  ground  that  it  was  the  example 
given  by  the  apostolic  churches,  as  well  as  being  for 
edification.  The  adoption  of  this  practice  is  proof  of  the 
determination  of  the  early  churches  to  regulate  their 
practice  in  church-life  and  order  in  accordance  with  what 
they  believed  to  be  the  teaching  of  Scripture,  and  not  merely 
to  follow  the  example  of  other  Congregational  Churches  in 
England,  among  whom  the  practice  was  to  observe  the 
Lord's.  Supper  once  a  month.  At  the  same  time  there 
was  a  considerate  recognition  of  the  fact  that  some  of 
those  who  cordially  were  in  sympathy  with  the  views  of 
church-life  and  order  of  the  Congregational  Churches  were 
not  prepared  for  such  a  large  departure  from  their  former 
practice  in  regard  to  the  Communion  as  its  weekly  obser- 
vance. Pteferring  to  the  introduction  of  this  practice  into 
his  own  church,  Mr.  Ewing  said,  "  In  regard  to  our  original 
principle  of  weekly  communion  I  said  that  I  thought  it  my 
duty,  and  quoted  what  I  conceived  to  be  Scripture  evidence 
of  it ;  but  I  added   that  if  all  were  not  of  that  opinion  it 


CONTROVERSY  AND    DIVISION  79 

would  satisfy  me  if  they  consented  to  it  as  lawful,  if  they 
allowed  there  was  no  law  against  it.  And  one  of  the 
reasons  for  admitting  occasional  communicants  (a  practice 
which,  1  bless  God,  we  have  never  abandoned)  was  that  we 
wished  to  receive  those  whom  we  believed  to  be  lovers  of 
Christ  whenever  they  desired  it,  though  they  might  not  feel 
at  liberty  to  practice  weekly  communion  at  all."^  But 
while  this  wise  and  liberal  course  was  taken  with  regard  to 
all  who  might  not,  at  a  time  of  change  in  regard  to 
the  frequency  of  observance  of  the  communion,  be  prepared 
to  fall  in  with  the  views  of  most  of  the  churches,  in  course 
of  time  the  weekly  observance  of  it  came  to  be  almost 
universal  among  them. 

The  institution  of  the  "  weekly  meeting "  can  hardly  be 
said  to  have  been  an  innovation  on  Presbyterian  practice, 
but  rather  a  revival  of  the  practice  of  the  earlier  days  of 
Presbyterians  in  Scotland,  when  this  meeting  was  one  of  its 
most  helpful  institutions.  But  in  later  times  it  had  either 
been  given  up,  or  had  become  a  formal  service  of  "  preaching." 
The  change  introduced  by  the  Independents  was  in  making 
it  the  church-meeting,  at  which  church  business  was  trans- 
acted, along  with  appropriate  devotional  exercises.  Strange 
to  say,  it  was  in  connection  with  the  institution  of  the 
weekly  meeting  that  the  first  serious  trouble  arose  among 
the  new  churches,  and  the  unwitting  cause  of  it  was  the 
Eev.  Greville  Ewing. 

On  the  occasion  of  the  formation  of  the  church  in  Glasgow 
of  which  Mr.  Ewing  was  the  first  pastor,  a  few  "  Eules  of 
Church-government "  drawn  up  by  him  were  adopted  by  the 
church  for  guidance  in  the  management  of  its  affairs.  One 
of  these  was  to  the  effect  that  "  besides  the  ordinary  public 
worship  of  the  Lord's  Day  there  shall  be  a  church-meeting 
weekly  for  the  purpose  of  social  worship,  discipline,  and 
mutual  edification."  The  "  discipline "  was  confined  to  a 
meeting  of  the  members  alone,  after  the  other  hearers  had 
withdrawn.  The  "  social  worship  "  consisted  of  the  usual 
exercises  at  a  prayer-meeting.      The   "  mutual   edification " 

^  Memoir  of  Greville  Ewing,  p.  238. 


80  CONGREGATIONALISM    IN    SCOTLAND 

was  promoted  by  "  exhortation,"  and  was  conducted  in  the 
following  manner.      The  New  Testament  was  regularly  gone 
through,  and  hence  everyone  knew  beforehand  the   passage 
to  be   considered  on   any  particular   evening.      The  pastor, 
first  of  all,  was  accustomed  to  give  a  short  explanation  of 
the  passage,  and  then  invited  any  of  the  brethren  to  make 
remarks.      If  anyone   spoke,   it  was  left  to   the  pastor  to 
decide  whether  to  ask  a  second.      In  either  case,  or  if  no 
one  was  prepared  to  exhort,  the  pastor  himself  spoke  on  the 
passage   so    long   as    time   permitted.      The  object   of    this 
arrangement  was  that  there  might  be  a  "  fellowship  meeting 
on  a  large  scale,"  to  which  Mr.  Ewing  himself  was  favourable. 
But,  with  considerate  and  liberal    regard   to    the   views  of 
those  who  were  not  prepared  to  have  mutual  exhortation 
as  part  of  the  ordinary  service  on  the  first  day  of  the  week, 
Mr.  Ewing  sought  to  find  a  place  for  it  at  the  weekly  meet- 
ing, in  the  hope   that  no  one  would  object  to  this.      Now, 
this   exercise   of   "  exhortation "  was  by  no  means  new  in 
Scotland,  and  it  was  practised  in  many  places  in  England. 
In  the  early  days  of  the  Scotch  Eeformation  John  Knox  had 
recommended  it  at  the  weekly  meetings  then  held,  and  it 
had  been  practised  by  the  Glasite  and  Old  Scots  Independent 
churches  and  also  by  the  Old  Scotch  Baptist  churches.      Its 
success    or   otherwise  as    a  means  of  edification  had  been 
found  to  depend  largely  on  the  wisdom  and  discretion  of  the 
pastor  or  leader   of  the   meeting,   and   on    the  number  of 
persons  present  at  the  meeting  who  might  be  relied  on  to 
speak  to  edification.      The  first  pastors  of  the  Congregational 
churches    were   quite   aware   of  the   danger  of  introducing 
confusion  into  meetings  by  throwing  open  the  exercise  of 
exhortation  to  all  who  might  wish  to  engage  in  it ;  but  such 
men  as  Mr.  Ewing  believed  that  the  benefit  likely  to  be 
derived  from  the  practice  was  such  as  to  justify  churches  in 
adopting  it,  and  they  were  all  the  more  in  favour  of  it  owing 
to  their  belief  that  it  was  in  accordance  with  the  example 
of  the  apostolic  churches. 

Had    all   others   been   content  to  give  the  exercise  the 
modest  place  given  to  it  at  the  weekly  meeting  probably  no 


CONTROVERSY  AND    DIVISION  81 

harm  would  have  followed,  and  any  evils  arising  from  it 
might  have  cured  themselves,  as  they  have  done  in  churches 
which  have  given  it  up  solely  on  the  ground  that  it  has 
been  found  inexpedient  to  adhere  to  it  as  a  stated  practice. 
But  shortly  after  the  publication  of  Mr.  Ewing's  "  Rules  of 
Church-government,"  Mr.  James  Haldane,  who  had  for  some 
time  been  studying  the  subject,  published  an  essay  on 
"  Views  of  Social  Worship  of  the  First  Churches,"  etc.,  in 
which,  while  agreeing  with  the  views  of  Mr.  Ewing,  he 
advocated  the  adoption  of  the  practice  which  Mr.  Ewing 
sought  to  avoid  in  order  to  keep  clear  of  the  risks  of  possible 
division  which  he  feared  might  accompany  it,  viz.,  the 
holding  of  the  "  fellowship  meeting  "  as  part  of  the  regular 
worship  on  the  Lord's  Day,  at  which  "  exhortation "  by 
members  was  advocated.  It  is  due  to  Mr.  Haldane's 
memory  to  say  that  in  advocating  these  views  he  had  no 
desire  to  have  them  "  prematurely  forced  into  practice  at  the 
risk  of  fomenting  division."  He  desired  to  state  his  own 
convictions  and  then  leave  them  to  work  their  way.  But 
his  brother  Mr.  Robert  Haldane,  who  shared  his  views,  was 
not  prepared  to  take  this  moderate  course.  He  at  once 
began  to  advocate  them  with  characteristic  keenness,  and  he 
made  a  journey  to  England  where  he  advocated  his  views 
of  "  social  worship,"  and  used  every  opportunity  of  putting 
them  into  practice. 

The  practice  of  having  exhortation  as  a  part  of  the 
services  on  the  Lord's  Day  was  not  the  only  innovation 
introduced  among  the  churches.  Along  with  that  it  was 
held  that  "  discipline  "  of  offending  members  should  be  on 
the  Lord's  Day,  and  in  presence  of  the  members  of  the 
church.  Other  questions  were  agitated — such  as  whether 
the  ordinances  of  the  Gospel  should  be  supported  by  the 
members  of  the  church  alone,  and  not  by  public  contribution 
on  Sabbath;  whether  the  Lord's  Supper  may  be  observed 
without  a  pastor,  and  other  questions  of  the  kind,  in 
connection  with  all  of  which  it  became  evident  that 
the  brethren  were  striving  after  an  ideal  of  church-life 
and    practice  based   as   closely  as   possible   upon  an  exact 

F 


82  CONGREGATIONALISM    IN    SCOTLAND 

imitation  of  the  supposed  practices  of  the  primitive  churches. 
But  the  peace  of  the  churches  was  disturbed  chiefly  by 
the  publication  of  a  "  Treatise  on  the  Elder's  Office  "  by  the 
Rev.  William  Ballantine  of  Elgin  in  1807,  who  advocated 
a  "  plurality  of  elders "  in  each  church.  His  views  were 
caught  up  with  characteristic  eagerness  by  Mr.  Robert 
Haldane,  who  strongly  supported  them.  In  addition  to 
the  evil  effects  of  discussion  and  division  in  connection  with 
this  question  and  that  regarding  mutual  exhortation,  there 
arose  a  feeling  of  disregard  and  even  contempt  for  the 
office  of  the  regular  ministry  of  the  Divine  Word  by  pastors 
and  teachers  who  had  received  a  theological  education. 
This  feeling  was  fostered  by  Mr.  Ballantine  and  others  in 
pamphlets  in  which  a  proposal  by  the  Rev.  Mr.  Ewing  for 
the  institution  of  a  theological  academy  for  the  training  of 
young  men  for  the  ministry  was  vehemently  opposed  as 
unscriptural  and  uncalled  for.  In  short,  many  persons 
belonging  to  the  churches  had  adopted  views  and  practices 
now  well  known  in  connection  with  Plymouth  Brethrenism, 
and  with  the  like  divisive  effects  on  the  churches.  The 
trouble  from  which  the  churches  had  been  suffering  for 
some  years  came  to  a  head  by  the  adoption  on  the  part  of 
Mr.  James  Haldane  of  Baptist  views,  and  the  advocacy 
of  these  by  himself  and  his  brother.  The  latter,  who  had 
built  several  of  the  places  of  worship  occupied  by  the 
Congregational  churches,  and  had  given  loans  of  money  to 
aid  in  the  erection  of  others,  felt  it  his  duty  to  call  upon 
those  who  did  not  agree  with  his  views  to  vacate  the 
buildings  and  pay  up  the  loans  he  had  made,  and  this 
placed  many  of  them  in  serious  financial  difficulty.  It  is 
due  to  Mr.  Haldane  to  say,  however,  that  in  several' 
instances  he  acted  considerately  and  liberally  towards  those 
in  financial  trouble,  in  some  cases  remitting  part  of  their 
debt  and  in  others  making  the  terms  of  repayment  as  easy 
as  possible.  "  The  new  notions  spread  over  most  of  the 
churches  in  the  connection,  and  contention,  strife  of  words, 
jealousies,  and  divisions  followed,  of  which  none  but  such 
as  passed  through  the  painful  scenes  of  those  days  can  have 


CONTROVERSY   AND    DIVISION  83 

any  adequate  idea.  Many  stumbling  blocks  were  laid  in  the 
way  both  of  Christians  and  unbelievers.  The  occurrences 
in  question,  while  they  embarrassed  and  weakened  the 
churches,  exposed  them  also  to  the  triumph  and  sneers  of 
adversaries,  while  at  the  same  time  much  odium  was  brought 
on  every  attempt  to  follow  out  scriptural  fellowship.  Many 
of  the  churches  were  poor,  and  if  they  had  hitherto  been 
unable  to  support  their  pastors  much  less  were  they  able 
to  do  so  now  that  they  were  divided  in  sentiment  and 
fewer  in  number.  The  consequences  were  that  some  of 
the  pastors  retired  from  their  work,  others  who  remained 
at  their  posts  betook  themselves  to  teaching  or  other 
occupations,  whilst  others  continued  to  labour  with  no  other 
aid  than  the  slender  pittance  which  their  flocks  could  give. 
This  greatly  marred  their  usefulness  both  in  the  church  and 
in  the  world,  and  consequently  weakened  and  discouraged 
those  who  continued  steadfast  to  their  principles  as  Con- 
cjrecfatioualists."  ^ 

Referring  to  this  time  of  trouble  among  the  young 
churches  in  the  early  part  of  the  century.  Dr.  Lindsay 
Alexander  thus  wrote : 

"  It  had  been  the  misfortune  of  the  Congregationalists  in 
Scotland  to  start  with  the  assumption  of  two  principles 
which  are  amply  sufficient  to  set  all  Christendom  by  the 
ears  should  they  ever  come  to  be  universally  adopted.  One 
of  these  is,  that  Christians  are  religiously  bound  to  conform 
their  ecclesiastical  usages  in  the  minutest  particulars  and 
under  all  circumstances  to  the  practice,  or  what  is  supposed 
to  have  been  the  practice,  of  the  primitive  churches ;  the 
other  is,  that  it  is  the  imperative  duty  of  every  man  who 
has  embraced  an  opinion  to  make  use  of  all  means  in  his 
power  to  bring  everybody  else  over  to  that  opinion.  The 
natural  consequence  of  adopting  and  holding  such  principles 
is  to  make  men  contend,  and  contend  incessantly,  about 
forms  and  other  matters  of  equally  minor  importance — to 
take  tithe  of  anise  and  mint  and  cummin — and  to  substitute 
for  a  religion  of  great  and  noble  principles  a  religion 
1  Kinniburgh's  MSS. 


84  CONGREGATIONALISM    IN    SCOTLAND 

bristling  all  over  with  fretful  minutiae,  each  of  which 
must  at  all  hazards  be  swallowed  by  every  one  who  would 
worthily  retain  the  Christian  name.  Would  that  such 
principles  had  no  longer  any  place  among  the  Christians  of 
this  country !  I  see  not  what  effect  they  have,  except  to 
enable  every  denomination  of  Christians  to  prove  every 
other  wrong  without  proving  itself  right  (for  where  is  the 
existing  body  which  is  in  all  points  conformed  to  primitive 
usage  ?)  and  at  the  same  time  to  pour  into  the  healing 
waters  of  the  sanctuary  the  bitter  streams  of  strife  and 
debate.  If  we  have  embraced  the  great  principles  of  faith 
and  duty  which  the  apostles  taught  and  on  which  they 
uniformly  acted,  what  more  do  we  gain  by  imitating  step 
by  step  their  peculiar  modes  and  customs  of  action,  many  of 
which  were  accommodated  to  the  peculiar  features  of  that 
state  of  society  in  which  they  found  themselves,  and  some 
of  which  appear  to  have  varied  according  to  circumstances  ? 
...  I  confess  it  is  with  a  feeling  of  shame  and  mortifica- 
tion that  I  look  back  to  the  controversies  which  divided 
the  Congregationalists  of  Scotland  at  the  time  of  which  I 
am  now  writing.  Whether  collections  should  be  made  at 
the  church  door  on  Sabbath ;  whether  the  Lord's  Supper 
should  be  observed  by  the  church  without  elders ;  whether 
thjat  ordinance  should  be  attended  to  once  a  week  or  once  a 
month ;  whether  the  mutual  exhortation  of  the  brethren,  by 
means  of  public  speaking,  be  not  a  binding  duty ;  whether  a 
plurality  of  elders  be  not  imperative ;  whether  church- 
discipline  should  not  be  exercised  only  on  Sabbath  ? — these, 
and  such  as  these,  were  the  weighty  questions  for  which  the 
peace  of  the  churches  was  disturbed  and  their  usefulness 
marred  through  the  excessive,  though  I  believe  sincere  and 
conscientious,  zeal  of  some  of  their  pastors  and  members. 
It  is  probable,  however,  that  the  diffe;i'ences  arising  out  of 
these  worthless  controversies  might  have  been  amicably 
settled  had  not  the  greater  question  of  baptism  supervened 
to  strengthen  and  exacerbate  the  fever  which  was  already 
sufficiently  hot.  Here  were  points  on  which  at  least  it  is 
important  that  a  clear  and  conscientious  opinion  should  be 


CONTROVERSY   AND    DIVISION  85 

formed :  whether  they  be  such  as  to  justify  controversy 
amongst  the  followers  of  Christ  is  a  question  on  which  one 
may  be  permitted  to  doubt,"  ^ 

One  striking  circumstance  in  connection  with  the 
disasters  that  befel  the  churches  in  the  early  part  of  the 
century  was  that  nearly  all  the  questions  that  led  to 
division  among  them  had  previously  arisen  among  the 
Glasite  and  Old  Scots  Independent  churches,  and  with 
the  like  painful  results :  but  although  most  of  the  members 
of  the  early  Congregational  churches  were  aware  of  the  fate 
of  the  older  Independent  churches,  most  of  which  were  at 
the  time  in  a  state  of  decay  owing  to  their  having  been  rent 
by  divisions  on  minor  questions,  they  ignored  the  warning 
given  by  their  history.  But  even  in  our  own  time  we  find 
the  same  error  repeated,  for  notwithstanding  the  lessons  that 
have  come  from  the  past  as  to  the  unwisdom  and  danger  of 
giving  undue  prominence  to  matters  of  minor  importance  in 
connection  with  religion,  the  old  controversies  still  go  on, 
and  professing  Christians  are  divided  one  against  the  other 
on  points  that  do  not  enter  into  the  essence  of  a  vital 
Christian  faith.  "  Brethrenism  "  is  the  historical  successor 
of  the  party  that  broke  up  the  unity  of  our  churches  after 
some  ten  years  of  peace  and  prosperity ;  and  something  like 
Brethrenism  might  have  displaced  Congregationalism  but 
for  the  spirit  and  wise  teaching  and  guidance  of  a  few  able 
and  earnest  Christian  men,  under  whom  the  weakened  and 
scattered  churches  were  led  into  ways  of  Christian  sober- 
mindedness  and  intelligent  application  of  Congregational 
principles. 

^  Memoirs  of  the  Rev.  John   Watson,  p.  97. 


CHAPTER    IX. 
RESETTLEMENT. 

The  dissensions  and  divisions  among  the  churches  in  1807 
brought  trouble  to  them  in  two  ways.  In  the  first  place, 
individual  churches  were  greatly  weakened  by  the  loss  of 
members  who  left  them  owing  to  the  adoption  of  Baptist 
views,  and  in  the  second  place,  the  pecuniary  help  given  to 
many  of  them  by  Mr.  R.  Haldane  ceased  when  he  became  a 
Baptist.  Those  of  them  that  survived  this  double  blow 
maintained  the  ordinances  of  the  Gospel  only  with  the 
greatest  difficulty.  None  of  the  pastors  had  ever  had  more 
than  a  very  limited  income,  and  when  all  outside  aid  ceased 
and  the  membership  was  reduced,  their  circumstances 
became  very  straitened  indeed.  "There  were  honoured 
servants  of  Christ  who  brought  up  a  young  family  amidst 
the  inconveniences  of  an  earthen  floor,  affected  by  every 
change  of  weather,  or  saw  (at  least  for  once  in  their  ex- 
perience) their  last  morsel  of  food  consumed  before  they 
were  able  to  satisfy  the  anxious  inquiries  of  their  children 
whence  the  next  supply  was  to  come."^  It  was  the 
knowledge  of  personal  and  family  distress  of  this  kind 
which  was  felt  in  many  a  pastor's  home  that  moved  those 
of  the  pastors  and  members  of  churches  who  were  in  more 
favourable  circumstances  to  anxiously  consider  what  plan  to 
adopt  in  order  to  relieve  their  sorely- tried  brethren.  Fore- 
most among  those  who  had  given   careful  consideration  to 

^  Memoir  of  Greville  Eimng,  p.  393. 
86 


RESETTLEMENT  87 

the  whole  subject  was  the  Eev.  Greville  Ewing,  and  although 
the  method  ultimately  adopted  cannot  be  said  to  have  been 
devised  by  him,  there  can  be  little  doubt  that  it  was  largely 
owing  tc  his  wise  counsel  and  sympathetic  help  that  it 
became  a  success.  How  a  combined  effort  on  behalf  of  the 
poorer  churches  and  pastors  came  to  be  made  may  be  told 
in  the  words  of  the  biographer  of  the  first  secretary  of  the 
Congregational  Union  of  Scotland :  In  the  neighbourhood  of 
Musselburgh 

"  A  few  Christian  friends  were  strolling  one  evening  in 
the  month  of  September,  1812,  enjoying  the  beauties  of 
nature  and  the  pleasures  of  Christian  intercourse.  The 
company  consisted  of  Mr,  Arthur,  late  pastor  of  the  Congre- 
gational church,  Dalkeith ;  Messrs.  Eae  and  Leyden  of  the 
same  church,  Mr.  Watson,  and  Mr.  William  Tait,  one  of 
the  deacons  of  the  church  in  Musselburgh.  Deeply  interested 
in  the  state  of  the  churches  with  which  they  were  con- 
nected, their  conversation  turned  upon  the  prospects  that 
lay  before  these  churches ;  and  perhaps  the  approaching 
shadows  of  evening  deepening  the  already  sombre  tints  of 
autumn  on  the  surrounding  scenery  somewhat  predisposed 
their  minds  towards  desponding  views.  At  length  Mr.  Tait 
— one  of  those  sound-hearted  and  happy  Christians  from 
whose  nature  despondency  is  altogether  alien — exclaimed, 
'  What  is  to  prevent  the  churches  forming  a  union  for 
mutual  support,  whereby  the  strong  may  help  the  weak?' 
'  The  very  thing,  my  dear  friend,'  exclaimed  Mr.  Arthur, 
with  his  usual  quickness,  '  the  very  thing  !  Come  let  us 
talk  it  over.'  Mr.  Tait  accordingly  stated  what  had  occurred 
to  his  own  mind  in  regard  to  this  matter,  and  the  friends 
eagerly  discussed  his  suggestions  until  the  shades  of  night 
warned  them  to  seek  their  homes.  Before  they  separated, 
however,  it  was  agreed  that  Mr.  Tait  should  bring  forth  his 
plan  at  an  association  meeting  which  was  to  be  held  at 
Dalkeith  in  the  course  of  the  following  week."^ 

The  meeting  was  held  on  the  9th  September,  and  was 
attended  by  Messrs.  Payne,  Edinburgh ;  Pullar,  Leith  ; 
^  Memoir  of  Bev.  John  Watson,  p.  103. 


88  CONGREGATIONALISM    IN    SCOTLAND 

Eitchie,  Kirkliston ;  Orme,  Perth ;  Watson  and  Arthur, 
Dalkeith  and  Musselburgh,  pastors ;  along  with  Messrs. 
Leyden,  Forbes,  Eae,  and  Mackie,  members  of  the  Dalkeith 
church,  and  Mr.  Tait.  The  scheme  was  fully  discussed,  and 
before  the  meeting  separated  a  circular  was  drawn  up  to  be 
sent  to  the  churches,  and  Messrs.  Payne  and  Watson  were 
appointed  to  get  it  printed  without  delay.  In  this  circular 
the  plan  of  the  proposed  union  was  sketched,  its  importance 
urged  upon  the  churches,  and  their  advice  craved.  It  was 
also  agreed  to  summon  a  general  meeting  to  be  held  in 
Edinburgh  on  the  first  Wednesday  of  the  following  Nov- 
ember. The  attendance  at  this  meeting  of  friends  from  all 
parts  of  the  country  was  highly  gratifying,  and  equally  so 
was  the  spirit  of  unity  and  zeal  which  prevailed.  After 
careful  deliberation  the  plan  of  the  society  was  agreed  upon, 
a  committee  and  office-bearers  appointed  for  the  first  year, 
and  an  address  to  the  churches  drawn  up,  which  was  after- 
wards printed  and  circulated.  The  object  of  the  union  of 
churches — or  Congregational  Union  of  Scotland,  as  it  was 
designated — was  "  the  relief  of  Congregational  churches  in 
Scotland,  united  in  the  faith  and  hope  of  the  Gospel,  who, 
from  their  poverty,  the  fewness  of  their  numbers,  or 
from  debt  upon  their  places  of  worship,  are  unable  to 
provide  for  the  ministration  of  the  Word  of  God  in  that 
way  which  would  tend  most  to  their  own  edification, 
and  the  eternal  happiness  of  those  around  them."  Every 
church  (to  derive  any  benefit  from  the  Union)  was 
expected  to  make  an  annual  contribution  to  its  funds, 
"  the  common  stock  of  the  whole,  from  which  those  who 
need  may  receive  again,  according  to  its  fulness  and 
their  necessities." 

The  subsequent  history  of  the  Congregational  Union 
bears  ample  testimony  to  the  wisdom  with  which  it  was 
originated,  and  to  the  large  measure  in  which  it  secured  the 
aims  of  its  promoters.  These  aims  were  twofold — first,  to 
aid  churches  already  in  existence  so  as  to  enable  them  to 
provide  for  the  ministration  of  the  Word  of  God  with 
greater  comfort  and  efficiency  than  they  were   able   to  do 


RESETTLEMENT  89 

while  hampered  for  lack  of  material  support ;  and,  secondly, 
to  enable  them  and  their  pastors  to  carry  on  the  home- 
mission  and  evangelistic  work  in  which  they  had  hitherto 
been  engaged,  and  which  also  had  been  hindered  by  the 
pecuniary  difficulties  that  had  overtaken  them.  It  must  be 
remembered  that  the  churches  were  from  the  first  evan- 
gelistic agencies  in  a  sense  which  the  altered  state  of  thing's 
that  now  obtains  among  Congregational  churches  makes  it 
somewhat  difficult  for  us  now  to  understand.  When  the 
Society  for  the  Propagation  of  the  Gospel  at  Home  was 
instituted  the  employment  of  itinerant  evangelists  and 
preachers  was  mainly  contemplated ;  but  when,  as  the  result 
of  the  labours  of  these  men,  churches  arose  in  many  parts  of 
the  country,  they  chose  as  pastors  men  who  had  formerly 
been  agents  of  the  Society,  and  who  continued  their  evan- 
gelistic and  itinerant  work  while  ministering  to  their 
churches  as  pastors.  Though  their  position  and  relation 
to  the  Society  were  somewhat  changed,  their  work  as  evan- 
gelists was  continued  in  the  same  spirit  and  according  to 
the  same  methods  as  before.  The  support  given  them  by 
the  Union  was  therefore  intended  to  be  to  aid  and  encourage 
them  in  their  work  as  pastor-evangelists,  and  not  simply  to 
enable  them  to  carry  on  their  work  as  pastors  of  churches 
within  the  limits  of  any  town  or  village  in  which  the 
church  might  be  situated.  In  the  words  of  the  prospectus 
of  the  Union,  aid  was  given  to  the  churches  not  only  to 
enable  them  to  minister  "  to  their  own  edification,"  but  also 
"  to  the  eternal  happiness  of  those  around  them."  In  this 
way  the  work  of  the  Society  for  the  Propagation  of  the 
Gospel  at  Home  was  continued  by  the  Union,  and  there  was 
added  to  it  the  work  of  relieving  churches  and  pastors  from 
the  pecuniary  difficulties  that  had  arisen  owing  to  the 
troubles  that  had  fallen  upon  them  in  1807.  So  prominent 
was  this  feature  of  the  home-mission  work  aided  by  the 
Union  that  anyone  reading  its  early  reports  containing 
accounts  of  the  labours  of  pastors  aided  by  its  funds  would 
be  led  to  regard  it  rather  as  a  society  for  the  evangelisation 
of  the   people   of   Scotland   than    as   a  church-aid   society. 


90  CONGREGATIONALISM    IN    SCOTLAND 

Every   pastor   was    regarded   as   an   evangelist,  and    every 
church  as  a  home-mission  agency. 

In  addition  to  the  difficulties  that  had  to  be  met  by  the 
promoters  of  the  Union  at  a  time  when  the  troubles  caused 
by  recent  dissensions  were  still  keenly  felt,  others  arose 
from  objections  to  the  scheme  that  were  made  by  some 
who  regarded  it  with  doubt,  and  hesitated  to  give  it  their 
support.  Their  objections  were  chiefly  two.  In  the  first 
place,  some  objected  because  the  Union  was  not  based  on  a 
declaration  of  religious  beliefs,  so  that  it  might  be  known 
what  were  the  views  of  those  on  whose  behalf  the  Union 
was  instituted.  Had  the  Union  been  designed  to  be  an 
ecclesiastical  organisation  bringing  the  churches  under 
certain  obligations  to  each  other,  or  to  some  central 
authority,  or  to  adhere  to  some  doctrinal  creed,  no  doubt 
this  objection  would  have  been  well-founded.  But  there 
was  no  such  design  in  view.  All  that  was  contemplated 
was  to  afford  aid  to  pastors  and  churches  engaged  in 
Christian  work  well  known  and  fully  approved  by  the 
supporters  of  the  Union,  and  to  enable  them  to  carry  on 
this  work  without  the  hindrances  to  it  that  had  arisen  owing 
to  their  poverty.  Moreover,  any  formal  agreement  as  to 
doctrine  was  the  less  necessaiy,  owing  to  the  unanimity  of 
the  pastors  and  churches  in  their  religious  beliefs.  At  no 
time  in  the  history  of  the  churches  had  there  been  a 
common  religious  faith  so  clear  and  pronounced  as  at  this 
time,  nor  has  there  been  since.  The  leaven  of  Glasiteism 
and  Sandemauianism  that  had  been  felt  in  the  very  early 
days  of  the  churches,  though  only  in  a  mild  form,  had  now 
been  quite  purged  out,  while  the  divisions  as  to  "  mutual 
exhortation,"  plurality  of  elders,  and  baptism  had  passed 
away  by  the  secession  of  those  who  held  these  views ;  so 
that  any  declaration  of  religious  beliefs  as  a  basis  of  the 
Union  was  felt  to  be  unnecessary.  In  the  second  place, 
some  objected  to  the  Union  on  the  ground  that  such  an 
institution  was  incompatible  with  the  independence  of  the 
churches.  It  was  natural  enough  that  some  fear  of  this 
kind    should    exist ;     for    the    experience    of    pastors    and 


RESETTLEMENT  91 

churches  in  the  early  years  of  their  history  had  shown  them 
the  danger  of  being  dependent  on  the  aid  of  one  or  two 
men,  and  the  trouble  that  followed  the  withdrawal  of  their 
support  was  warning  enough  against  repeating  any  mistake 
of  that  kind.  But  the  promoters  of  the  Union  were  able  to 
point  to  the  fact  that  the  churches  aided  by  the  Union 
were  also  among  its  supporters,  and  that  it  was,  to  a  large 
extent,  a  combination  for  mutual  support.  Moreover,  it 
was  distinctly  intimated  that  the  committee  of  the  Union, 
in  administering  its  funds,  were  in  no  way  to  interfere  with 
the  independence  of  any  aided  church,  but  that  their  sole 
function  was  to  inquire  into  the  circumstances  of  churches 
applying  for  aid,  and  to  vote  grants  according  to  their 
judgment  as  to  the  needs  of  the  churches  and  the  amount 
of  aid  the  funds  would  warrant  them  giving. 

One  thing  was  made  very  clear  at  the  outset,  and  that 
was  that  in  originating  the  Union  its  promoters  never 
thought  of  making  it  a  denominational  institution,  in  the 
sense  that  it  should  be  inclusive  of  or  representative  of  all 
Congreo-ational  churches  in  Scotland.  It  was  an  institution, 
not  comprehending  them,  but  belonging  to  such  of  them  as 
chose  to  join  it.  As  a  matter  of  fact,  several  churches  did 
not  join  it  for  some  years  after  it  was  started,  and  there  has 
never  been  a  time  in  the  history  of  the  Scottish  Congrega- 
tional churches  in  which  some  churches  of  that  order  have 
not  been  outside  the  Union.  The  need  for  the  Union 
arose,  not  from  any  desire  to  give  a  denominational  unity  or 
standing  to  the  churches,  but  to  meet  a  "  present  distress," 
a  distress  which  it  was  conceivable  might  pass  away  by  all 
the  churches  becoming  able  to  carry  on  their  work  without 
extraneous  aid,  in  which  case  the  Union  would,  ipso  facto, 
cease  to  be  required,  and  therefore  cease  to  exist.  This 
remark  applies  solely  to  the  constitution  and  aims  of  the 
Union  at  its  origin,  and  for  many  years  thereafter ;  it  will 
require  some  modification,  if  regard  be  had  to  some  of 
its  later  developments 

The  effects  of  the  institution  of  the  Union  became 
speedily  manifest.      Many  pastors  who  had  been  compelled 


92  CONGREGATIONALISM    IN    SCOTLAND 

to  resort  to  secular  work  for  support  were  enabled,  through 
the  help  given  by  the  Union,  to  give  their  undivided  care 
to  their  pastoral  and  evangelistic  work,  and  several  of  the 
churches  were  preserved  from  the  extinction  that  threatened 
them,  owing  to  the  withdrawal  of  the  support  they  had 
formerly  received  from  the  brothers  Haldane.  Eighty- 
five  churches  had  been  formed  between  1798  and  1807,  but 
this  number  had  been  greatly  reduced  by  the  secessions  that 
took  place  in  the  latter  year.  Fifty-five  churches  joined  the 
Union  in  1813,  and  this  number  was  afterwards  increased 
by  the  addition  of  others  that  had  stood  aloof  for  a  time. 
In  the  course  of  a  few  years  the  number  of  churches  con- 
nected with  the  Union  reached  about  one  hundred,  and  at  a 
later  period  exceeded  that  number;  but  the  number  never 
much  exceeded  or  fell  below  that  figure  in  any  one  year 
of  the  history  of  the  Union  until  1896. 

For  many  years  the  supporters  of  the  Union  closely 
adhered  to  the  distinctive  objects  for  the  promotion  of  which 
it  was  formed,  viz.,  to  afford  aid  to  churches  and  pastors 
in  maintaining  the  ordinances  of  the  Gospel  and  in  carrying 
on  evangelistic  work  in  various  parts  of  the  country.  As 
can  be  easily  understood,  the  meetings  of  brethren  from 
all  parts  of  the  country  once  a  year  to  hear  the  reports 
of  the  committee  and  to  transact  the  business  of  the  Union 
became  an  occasion  of  pleasant  brotherly  intercourse  and 
Christian  fellowship.  "  If  no  other  benefit  had  accrued  to 
the  churches  than  the  realisation  of  their  fellowship  pro- 
moted on  these  occasions,  the  spirit  of  sympathy  and  prayer 
excited  and  diffused  through  the  multitudes  of  hearts  and 
households  for  self-denying  brethren  and  perishing  souls,  the 
formation  of  the  Union  would  not  have  been  in  vain."  ^  To 
the  brethren  in  remote  parts  of  the  kingdom  the  annual 
meetings  of  the  Union  became  the  outstanding  event  of  the 
year,  while  it  became  an  occasion  of  happy  social  intercourse 
between  them  and  ministers  and  members  of  churches  in 
the  towns  in  which  the  meetings  were  held,  and  where 
they  were  heartily  welcomed  and  hospitably  entertained. 
1  Memoir  of  Greville  Ewing,  p.  395. 


RESETTLEMENT  93 

No  annual  gathering  was  allowed  to  pass  without  one  or 
more  of  the  ministers  from  the  country  districts  being 
invited  to  address  the  meetings,  and  to  tell  the  story  of  his 
work  in  the  district  in  which  he  laboured,  and  these 
addresses  served  to  keep  alive  a  feeling  of  personal  interest 
in  each  of  the  good  men  and  his  work.  Nor  was  a  response 
wanting  on  the  part  of  the  pastors  of  town  and  city 
churches,  for  many  of  them — such  as  Mr.  Ewing,  Dr.  Ward- 
law,  and  others — visited  the  various  churches  in  the  north 
and  other  parts  of  the  kingdom,  moved  not  only  by  their 
desire  to  promote  the  work  of  the  Union,  but  by  the  desire 
to  renew  the  fellowship  with  brethren  whom  they  had  been 
led  to  respect  and  love  for  their  work's  sake,  and  to 
encourage  them  in  it.  Such  an  interchange  of  visits  and 
intercourse  had  the  happiest  effect  on  the  churches  of  the 
Union,  and  tended  to  knit  them  together  in  the  best  of 
Christian  bonds — that  of  brotherly  fellowship  with  each 
other  and  common  service  for  Christ. 

Notwithstanding  the  practical  unanimity  in  regard  to  all 
the  essential  doctrines  of  the  Christian  faith  which  prevailed 
among  the  churches,  and  consequently  the  needlessness  of 
any  formal  declaration  of  their  faith  and  order,  Presbyterians 
found  it  difficult  to  understand  how  a  body  of  churches  could 
be  united  except  by  their  subscription  to  some  doctrinal 
confession,  by  which  the  orthodoxy  of  those  in  the  Union 
could  be  assured,  and  heretics  kept  out  or  cast  out.  They 
found  it  equally  difficult  to  understand  how  a  religious  body 
could  have  its  affairs  managed  without  some  such  authority 
as  resided  in  church-courts.  Hence  two  charges  were  made 
against  the  churches  of  the  Union,  the  one  that  their  doctrine 
was  of  doubtful  orthodoxy,  and  the  other  that  the  Union 
was  virtually  a  church- court  under  another  name.  To  the 
one  charge  the  members  of  the  Union  were  able  to  reply  by 
appealing  to  the  known  teaching  and  religious  faith  common 
in  all  their  pastors  and  churches,  and  which  had  never  been 
seriously  called  in  question.  It  might  have  been  well  had 
they  dealt  in  the  same  way  with  the  other  charge — that  of 
being  Presbyterians  in  disguise.      They  could  have  appealed 


94  CONGREGATIONALISM    IN    SCOTLAND 

to  the  reports  given  of  the  functions  and  work  of  the  Union 
at  the  annual  meetings,  and  challenged  anyone  to  show 
that  in  managing  the  affairs  of  the  Union  any  attempt  had 
ever  been  made  to  interfere  with  the  absolute  independence 
of  the  churches.  But  some  brethren  were  rather  sensitive 
to  the  insinuations  of  those  Presbyterians  who  alleged  that 
the  Union  was,  after  all,  a  church-court,  and  exercised 
authority  over  its  members  and  the  churches.  Accordingly, 
in  1848  it  was  agreed,  though  not  without  strong  opposition, 
that  there  should  be  inserted  in  the  rules  of  the  Union  a 
statement  to  the  effect  that  "  the  Union  shall  not  be  regarded 
as,  in  any  sense,  an  ecclesiastical  court  or  corporation, 
possessing,  or  pretending  to  possess,  authority  over  the 
churches,  all  such  authority  being  contrary  to  the  first  prin- 
ciples of  Congregational  polity,  but  simply  in  the  light  of  a 
Church-aid  and  Home  Mission  Society." 

This  addition  to  the  constitution  of  the  Union  was  in- 
tended to  be  explanatory  of  the  main  objects  and  functions 
of  the  Union,  and  to  defend  it  from  the  suspicion  or  charge 
of  being  virtually  a  church-court  exercising  more  or  less 
authority  over  the  churches.  It  may  be  questioned  whether 
it  served  this  purpose,  and  whether  it  might  not  have  been  a 
sufficient  defence  of  such  a  charge  for  the  Union  to  have 
gone  on  its  way  quietly  doing  its  work  as  a  church-aid  and 
home  mission  society,  without  having  regard  to  the  miscon- 
ception of  its  objects  and  aims  by  those  who  kept  themselves 
in  ignorance  of  both.  It  is  significant  of  the  great  change 
that  has  taken  place  of  late  years  to  find  that,  whereas 
fifty  years  ago  many  Presbyterians  seemed  to  find  a  diffi- 
culty in  understanding  how  a  number  of  free  and  indepen- 
dent churches  could  combine  for  mutual  co-operation  in  the 
interests  of  these  churches  without  being  bound  or  controlled 
by  some  ecclesiastical  authority,  now  the  element  of  Presby- 
terial  authority  is  so  small,  and  Presbyterian  churches  have 
such  a  large  freedom  in  the  management  of  their  affairs,  that 
many  Congregationalists  fail  to  find  any  outstanding  differ- 
ence between  them  and  those  of  the  Congregational  order,  so 
far  as  the  interference  or  control  of  church-courts  is  con- 


RESETTLEMENT  95 

cerned ;  Presbyterians  have  now  to  defend  themselves  from 
being  Cougregationalists,  instead  of  Congregationalists  having 
to  defend  themselves  against  the  charge  of  being  Presby- 
terians, as  was  the  case  in  former  days.  The  change  of 
view  is  to  be  welcomed  as  indicating  a  better  understanding 
on  both  sides,  and  as  affording  the  hope  of  a  closer  approxi- 
mation of  both  parties  to  some  common  ground  in  regard  to 
church  principles  and  order. 

Another  change  in  the  constitution  of  the  Union  was 
made  in  1857  by  the  insertion  in  it  of  the  qualifying  condi- 
tion that  the  Union  consisted  of  "  churches  of  the  Congre- 
gational order,  infelloioship  with  each  other."  What  led  to 
this  change  appears  to  have  been  the  circumstance  that  two 
churches  connected  with  the  Union  had  had  a  dispute,  and 
had  made  it  known  that  they  were  no  longer  in  fellowship 
with  each  other,  though  in  what  particular  ways  this 
absence  of  fellowship  was  shown  does  not  appear.  The 
question  then  arose  as  to  whether  one  or  both  of  them 
could  still  be  regarded  as  in  connection  with  the  Congre- 
gational Union.  The  qualifying  clause  requiring  churches 
to  be  in  fellowship  with  each  other  in  order  to  connection 
with  the  Union  was  explained  by  a  footnote  to  the  effect 
that  by  this  it  was  not  meant  that  "  every  individual 
church  must  be  in  fellowship  with  every  other  individual 
church,  but  only  that,  in  order  to  connection  with  the 
Union,  every  church  must  be  in  fellowship  with  the  other 
churches  generally  in  the  district  to  which  it  belongs." 
While  this  change  in  the  constitution  really  gave  formal 
expression  to  the  relations  of  the  churches  of  the  Union  to 
each  other  which  had  for  a  long  time  been  recognised,  it 
indicated  the  large  departure  which  had  taken  place  from 
the  original  constitution  of  the  Union.  In  that  nothing 
more  had  been  contemplated  than  the  free  co-operation  of 
churches  in  aiding  each  other,  and  in  supporting  home 
mission  agencies.  Any  fellowship  or  fraternity  realised  in 
this  common  work  grew  out  of  their  co-operation,  and  was 
regarded  rather  as  a  valuable  privilege  associated  with  it 
than   as  a   distinct  aim  in   itself.      Further,  the  fact    that 


96  CONGREGATIONALISM    IN    SCOTLAND 

most  of  the  Congregational  churches  belonged  to  the  Con- 
gregational Union  was  regarded  as  a  kind  of  denominational 
distinction,  marking  them  off  from  any  churches  of  the 
Congregational  order  that  had  no  connection  with  the 
Union,  of  which  there  have  always  been  some.  These  two 
facts — that  the  association  of  the  churches  of  the  Union 
had  come  to  be  known  and  valued  as  "  a  fellowship  of  the 
churches,"  and  that  connection  with  the  Union  had  come 
to  be  recognised  as  a  kind  of  denominational  distinction — 
were  formally  recognised  in  the  change  made  in  the  consti- 
tution in  1857,  by  which  it  was  announced  that  the  Union 
was  no  longer  exclusively  a  church-aid  and  home  mission 
society,  but,  as  such,  was  also  a  fraternity  of  the  churches, 
banded  together  for  the  purpose  of  mutual  fellowship.  One 
effect  of  the  change  was  that,  in  addition  to  subscribing  to 
the  funds  of  the  Union,  which  was  the  only  condition  of 
connection  with  it  originally,  churches  joining  the  Union 
had  to  show  that  they  were  in  fellowship  with  churches  in 
their  districts  already  belonging  to  the  Union.  Whether 
this  change  was  a  wise  one  has  been  doubted  by  many. 
It  has  been  contended  by  those  who  have  never  viewed 
with  favour  this  departure  from  the  original  character  and 
aims  of  the  Union,  that  it  has  had  the  effect  of  affording  an 
inducement  to  Congregational  churches  to  join  the  Union 
which  have  neither  had  much  sympathy  with  the  practical 
objects  of  the  Union,  nor  have  valued  the  fellowship  of  the 
churches  enjoyed  in  carrying  them  out,  but  whose  chief 
desire  has  been  through  connection  with  it  to  obtain  a 
standing  before  the  public  which  they  might  not  otherwise 
have  obtained. 

In  1873  the  idea  of  the  Union  being  a  fraternity  of  the 
churches,  was  further  given  effect  to  by  an  addition  to  its 
objects  to  the  effect  that  it  existed  to  "  cultivate  fraternal 
Christian  affection,  fraternal  intercourse,  and  cordial  co- 
operation in  all  that  relates  to  the  interests  of  the  associated 
churches." 

A  still  further  change  was  made  in  1878.  Prior  to  that 
year  there  had  been  no  formal  constituency  of  the  Union. 


RESETTLEMENT  97 

The  annual  meetings  at  which  all  business  was  transacted 
were  composed  of  pastors  and  members  of  the  churches, 
and  any  resolutions  proposed  were  carried  by  acclamation,  as 
at  the  meetings  of  missionary  or  other  benevolent  societies. 
As  there  had  seldom  or  never  been  any  pronounced  division 
of  opinion  shown  at  such  meetings  the  need  for  defining  the 
qualifications  of  those  entitled  to  vote  had  not  been  felt 
until  1867.  At  the  annual  meeting  of  that  year,  however, 
a  serious  division  of  opinion  was  shown  in  connection  with 
what  was  known  as  the  "  Cranbrook  Case."  The  pastor  of 
Albany  Street  Church,  Edinburgh,  had  been  invited  to  give 
an  address  at  one  of  the  forthcoming  meetings  of  the  Union 
in  Edinburgh.  In  the  interval  between  the  invitation  to 
him  and  the  holding  of  the  meetings,  however,  that  gentle- 
man had  startled  the  community,  and  the  Congregational 
churches  in  particular,  by  his  public  advocacy  of  views  on 
prayer  and  other  subjects  that  were  denounced  by  many 
Congregationalists  and  others.  In  view  of  this  feeling  the 
committee  of  the  Union  felt  bound  to  withdraw  the 
invitation  to  Mr.  Cranbrook  to  address  any  of  the  Union 
meetings,  a  step  which  was  resented  by  him  and  by  his 
congregation.  At  the  annual  meeting  a  motion  was  pro- 
posed expressing  regret  at  the  action  of  the  committee, 
which  was  carried  by  a  large  majority  of  those  present, 
most  of  whom  were  persons  in  connection  with  Albany 
Street  Church.  In  the  belief  that  the  vote  of  this  meeting 
did  not  express  the  minds  of  the  members  of  the  churches 
connected  with  the  Union  an  adjourned  meeting  held  next 
day  virtually  reversed  the  vote  of  the  previous  day  by 
passing  a  vote  of  renewed  confidence  in  the  committee. 
Apart  altogether  from  the  case  in  connection  with  which 
this  regrettable  division  of  opinion  was  shown,  there  was 
a  general  conviction  that  the  proceedings  disclosed  a  defect 
in  the  constitution  of  the  Union  by  the  absence  of  any 
definition  of  the  qualifications  of  those  entitled  to  vote  at 
the  annual  meetings.  Membership  of  the  Union  had  been 
loosely  described  as  that  of  churches  or  members  of  churches 
in  fellowship  with  each  other  agreeing  to  promote  its  objects 

G 


98  CONGREGATIONALISM    IN    SCOTLAND 

and  contributing  to  its  funds ;  but  inasmuch  as  the  business 
was  transacted  by  individuals  present,  there  was  no  pro- 
vision for  ascertaining  whether  they  attended  and  voted  as 
representing  themselves  or  the  churches  to  which  they 
belonged,  and  as  in  either  case  it  was  not  possible  at  the 
time  to  ascertain  whether  they  had  been  contributors  or  not, 
any  vote  taken  at  the  annual  meeting  had  but  little  value 
or  significance  as  expressing  the  minds  of  the  supporters  of 
the  Union  generally.  It  was  not  until  1878,  however, 
that  any  attempt  was  made  to  secure  a  voting  constituency 
of  the  Union.  In  that  year,  after  strong  opposition  by 
brethren  who  wished  no  change  to  be  made,  an  addition 
was  made  to  the  constitution  providing  that  the  annual 
meeting  should  consist  of  (1)  the  pastor  of  each  contributing 
church,  (2)  of  one  other  representative  where  the  member- 
ship of  the  church  was  under  200,  (3)  of  a  third  where  the 
membership  was  over  200,  and  (4)  of  an  additional  repre- 
sentative, irrespective  of  the  number  of  its  members,  sending 
not  less  than  £40  a  year  to  the  funds  of  the  Union. 

The  last  change  of  any  importance  was  made  in  1883, 
when  a  further  defect  in  the  constitution  was  supplied  by 
directions  being  given  as  to  the  procedure  to  be  followed  in 
order  to  the  admission  of  Churches  to  the  Union,  and  their 
separation  from  it. 

Many  other  minor  changes  were  made  in  the  constitution 
from  time  to  time,  chiefly  in  connection  with  the  improved 
arrangements  regarded  as  desirable  for  the  greater 
facility  in  transacting  the  business  of  the  Union ;  but 
the  changes  of  radical  importance  have  been  those  already 
noted. 

It  may  be  well  to  note  that  all  the  changes  in  the 
constitution  and  modes  of  procedure  in  connection  with  the 
Union  were  made  to  meet  the  unforeseen  difficulties  of 
earlier  years,  and  to  remove  some  hindrances  to  the  greater 
efficiency  of  the  Union  in  the  management  of  its  affairs 
that  had  been  found  in  actual  experience. 

In  addition  to  the  Congregational  Union  there  have  been 
several  other  home-missionary  associations  which  have  done 


RESETTLEMENT  99 

valuable  work  in  several  parts  of  the  kingdom.  The 
"  Paisley  Society  for  Missions  to  the  Highlands  and  Islands" 
was  instituted  in  1817,  and  supported  many  itinerant 
preachers  in  their  labours.  The  "  Edinburgh  Itinerant 
Society"  was  instituted  for  the  same  purpose  in  1816,  and 
the  labours  of  its  agents  were  conducted  chiefly  during  the 
summer  months,  and  extended  over  a  large  part  of  the  High- 
lands and  Islands.  There  were  also  the  "  Perth,  Angus, 
and  Mearns  Itinerant  Association,"  and  a  similar  association 
for  Stirlingshire.  Early  in  the  century  there  was  an 
association  formed  in  Aberdeenshire  for  the  purpose  of 
carrying  on  home-missionary  operations,  and  in  1848  it 
was  revived  under  the  name  of  the  "  Aberdeen  and  Banff- 
shire County  Association,"  but  the  name  was  changed  in 
1870  to  that  which  it  at  present  bears,  "  The  Northern 
Association  of  Congregational  Churches,"  and  its  operations 
now  extend  over  the  counties  of  Moray,  Nairn,  and  Inver- 
ness, as  well  as  Banff  and  Aberdeen.  Meetings  are  held 
from  time  to  time  in  the  several  districts  for  the  purpose  of 
preaching  the  Gospel  and  friendly  conference  on  the  part  of 
ministers  and  members  of  churches.  Expenses  are  defrayed 
partly  from  the  income  of  bequests  and  contributions  of 
members.  This  society  is  the  last  of  many  similar  societies 
that  existed  in  several  parts  of  the  country,  and  the  good 
work  it  has  done,  as  well  as  the  success  which  has  followed 
its  operations,  makes  one  regret  that  similar  agencies  do  not 
exist  in  other  parts  of  the  country.  Many  years  ago  there 
was  also  a  "  Glasgow  Congregational  Union,"  which  was 
instituted  for  the  purpose  of  bringing  into  closer  union  the 
churches  in  the  district,  and  for  common  effort  in  evangelistic 
and  other  work;  but  it  survived  for  only  a  few  years.  A 
few  years  ago  the  Union  was  revived,  but  after  a  short 
existence  it  also  came  to  an  end. 


CHAPTER    X. 

MINISTERIAL    EDUCATION.^ 

The  difficulty  of  obtaining  a  regular  supply  of  ministers  to 
conduct  services  in  the  "  Circus "  in  Edinburgh,  and  of 
evangelists  to  carry  on  the  work  of  the  society  for  the  pro- 
pagation of  the  Gospel  at  home,  led  Mr.  Eobert  Haldane  to 
think  of  a  plan  to  educate  a  number  of  pious  young  men 
for  the  ministry.  In  a  letter  to  the  Eev.  John  Campbell, 
dated  6th  October,  1798,  he  intimated  his  intention  to  send 
ten  or  twelve  young  men  to  Gosport,  to  be  under  the  care 
of  Dr.  Bogue,  with  a  view  to  the  ministry.  Various  circum- 
stances prevented  this  idea  from  being  carried  out,  so  far  as 
Scotland  was  concerned,  although  Mr.  Haldane  gave  effect 
to  his  purpose  by  securing,  partly  by  personal  influence  and 
partly  by  pecuniary  aid,  that  ten  young  men  were  sent  to 
Gosport  to  be  educated  for  the  ministry  in  England,  one  of 
whom  was  the  Eev.  John  Angel  James,  whom  Dr.  Bogue 
was  wont  to  refer  to  as  one  of  "  Mr.  Haldane's  students." 
It  was  finally  arranged  that  a  class  of  young  men  should  be 
placed  under  the  care  of  the  Eev.  Greville  Ewing  in  Edin- 
burgh in  1799,  and  in  May  of  the  same  year  the  class 
removed  with  Mr.  Ewing  to  Glasgow.  A  second  class 
commenced  in  January,  1800,  at  Dundee,  under  the  care  of 
the  Eev.  William  Innes,  who  had  gone  to  that  place  to  take 
charge  of  a  "  tabernacle."  This  was  intended  to  be  a  pre- 
paratory class,  and  was  removed  to  Glasgow  a  year  later  to 

^  See  also  chapters  xiii.  and  xx, 
100 


MINISTERIAL   EDUCATION  101 

be  under  the  care  of  Mr.  Ewing,  who  had  charge  of  it  for 
fifteen  months.  A  third  class  began  in  Dundee  in  1801 
under  Mr.  Innes,  but  owing  to  interruption  by  the  students 
being  required  to  supply  preaching  stations  it  was  removed 
to  Edinburgh,  where  the  members  of  the  class  finished  their 
preparatory  studies  in  1804.  A  fourth  class  began  in  Edin- 
burgh under  the  care  of  Messrs.  Aikman,  Wemyss,  and 
Stephens  in  1802.  A  fifth  class  was  organised  in  Edinburgh 
in  1803,  of  which  Messrs.  Aikman,  Wemyss,  Stephens,  and 
Cowie  were  tutors,  and  was  followed  by  a  sixth  class  in 
the  following  year  under  the  same  tutors.  The  seventh 
class  met  in  1805  under  the  care  of  Messrs.  Walker  and 
Cowie,  and  was  followed  by  an  eighth  class  in  1806,  under 
the  charge  of  these  gentlemen.  The  ninth  class  was  under 
the  charge  of  Mr.  Walker  from  the  end  of  1807  till  the  end 
of  1808,  when  the  seminary  was  given  up. 

The  course  of  study  in  these  classes  generally  extended 
over  two  years,  with  a  vacation  of  six  weeks  in  each  year, 
and  embraced  English  grammar  and  rhetoric,  the  elements  of 
Greek  and  Hebrew — the  last  three  classes  had  Latin  in 
addition — lectures  on  systematic  theology,  and  essays  upon 
prescribed  subjects.  Each  student,  in  rotation,  delivered 
sermons  before  the  class,  the  tutor  making  his  remarks.  One 
day  in  each  week  all  were  required  to  speak  in  rotation 
from  a  passage  of  Scripture  appointed  for  that  purpose,  the 
tutor  making  concluding  observations.  The  students  were 
supported,  had  medical  attendance  given  them  when  needed, 
class-books  provided,  and  access  given  to  a  large  and  well- 
selected  library.  All  this  was  done  at  the  cost  of  Mr. 
Eobert  Haldane,  who  expended  some  £20,000  in  this  way. 
"  Among  the  three  hundred  sent  forth  from  these  classes 
before  they  were  altogether  given  up  there  were  some  choice 
spirits  who,  having  got  a  start  in  learning,  pushed  on  their 
private  studies  with  vigour  and  obtained  success."^  Of  these 
were  the  Eev.  John  Campbell  of  Kingsland,  Dr.  John  Pater- 
son  of  St.  Petersburg,  Dr.  D.  Eussell,  and  William  Orme.  Of 
the  rest  it  may  be  said  that  in  their  attainments  they  were 
^  History  of  the  Relief  Church,  p.  402. 


102  CONGREGATIONALISM    IN    SCOTLAND 

men  fitted  to  meet  the  spiritual  needs  of  the  times  in  which 
they  lived,  that  most  of  them  were  men  of  high  Christian 
character,  and  that  though  in  many  cases  they  did  not 
succeed  in  gathering  large  congregations,  they  were  known 
and  respected  as  men  of  unbending  principle  and  Christian 
influence  which  extended  far  beyond  the  particular  places  in 
which  they  laboured,  and  that  long  after  they  had  passed 
away  their  memory  was  recalled  with  gratitude  and  affection 
by  many  to  whom  their  teaching  and  labours  had  proved  a 
spiritual  blessing. 

That  the  change  of  views  in  regard  to  "  mutual  exhorta- 
tion," the  "  plurality  of  elders,"  and  baptism  was  followed  by 
the  giving  up  of  the  noble  work  of  providing  an  educated 
ministry,  which  Mr.  Haldane  had  so  liberally  supported,  is 
one  indication,  among  others,  of  the  disastrous  effects  of  the 
untimely  disputes  and  divisions  that  took  place  prior  to  the 
year  1808.  The  sudden  withdrawal  of  the  financial  support 
required  for  the  classes  left  those  who  still  adhered  to  the 
principles  of  Congregational  church-order  in  a  serious  diffi- 
culty. Eecognising,  as  they  all  did,  that  an  educated 
ministry  was  necessary  for  the  churches,  they  were  at  a  loss 
to  know  how  it  could  be  provided.  There  was  one  man, 
however,  who  on  this  occasion,  as  well  as  in  connection  with 
other  difficulties,  proved  a  wise  and  helpful  adviser — the 
Eev.  Greville  Ewing.  Some  years  before  the  classes  were 
given  up  he — in  1804 — drew  up  a  "  Memorial  concerning  a 
Theological  Academy,"  in  which  he  stated  that  it  was  thought 
advisable  by  many  of  the  brethren  that,  in  addition  to  the 
classes  already  in  existence,  an  academy  should  be  instituted 
by  the  churches  themselves.  "  The  laudable  exertions  of 
an  individual,  and  the  success  that  had  attended  them, 
instead  of  preventing  should  provoke  us  to  imitation  in  this 
labour  of  love  of  which  the  magnitude  was  daily  becoming 
more  apparent."^  While  the  proposal  of  Mr.  Ewing  was  not 
meant  to  interfere  with  the  classes  conducted  at  the  time 
and  supported  by  Mr,  Haldane,  it  is  probable  that  already 
the  fear  was  beginning  to  be  felt  of  having  such  an  important 

^  Memoir  of  Greville  Ewing,  p.  320. 


MINISTERIAL   EDUCATION  103 

work  in  the  hands  of  one  man  and  exposed  to  all  the  risks 
of  dependence  on  his  individual  support,  and  there  was  a 
strong  feeling  that  it  would  be  an  advantage  to  the  churches 
themselves,  and  serve  to  stimulate  their  interest,  if  they  had 
an  institution  of  their  own  and  supported  by  themselves. 
The  biographer  of  Mr.  Ewing  recorded  that  the  memorial, 
"  being  submitted  to  some  influential  persons,  they  discour- 
aged its  publication,  and  it  was  for  a  time  laid  aside." 

In  1808,  when  the  classes  supported  by  Mr.  Haldane 
were  given  up,  Mr.  Ewing  found  a  fitting  opportunity  for 
renewing  the  proposal  he  made  four  years  previously,  and 
he  published  "  A  Memorial  on  Education  for  the  Ministry 
of  the  Gospel,"  in  which  he  gave  in  detail  his  views  as 
to  how  the  theological  institution  or  academy  he  proposed 
should  be  conducted,  and  sketched  a  scheme  of  study  for 
young  men  entering  it.  An  examination  of  his  scheme 
clearly  indicates  that  the  subject  was  not  a  new  one  to 
him,  but  that  it  had  engaged  his  earnest  thought  for  many 
years.  His  own  ripe  attainments  as  a  theologian  and 
Biblical  scholar  specially  qualified  him  for  dealing  with  the 
subject  of  ministerial  education,  and  the  zeal  he  had  shown 
while  tutor  of  Mr.  Haldane's  classes  in  seeking  to  inspire 
his  students  with  the  love  of  sacred  learning  was  grate- 
fully remembered  by  those  of  them  who  had  entered  the 
ministry.  The  "  Memorial "  was  supported  by  two  men 
of  weighty  judgment  and  of  great  influence — Messrs.  Eussell 
of  Dundee  and  Mr.  Orme  of  Perth — in  an  "Address  "  which 
they  sent  to  the  churches,  and  which  served  to  stir  up 
increasing  interest  in  Mr.  Ewing's  proposal.  At  length, 
in  1811,  a  numerous  and  very  interesting  meeting  of  pastors 
and  brethren  belonging  to  various  churches,  called  by 
circular,  was  held  in  Glasgow  on  13th  March,  at  which 
it  was  agreed  to  form  the  "  Glasgow  Theological  Academy." 
Dr.  Wardlaw  and  Mr.  Ewing  were  requested  to  be  its 
tutors,  and  a  plan  of  education  was  presented,  "  embracing 
Latin,  Greek,  and  Hebrew,  logic,  natural  philosophy,  mathe- 
matics, general  history,  and  theology,  connected  with  a 
comparative  view  of  philosophical  and  Christian  morality. 


104  CONGREGATIONALISM   IN    SCOTLAND 

The  course  was  to  be  four  years,  five  if  necessary.  The 
more  advanced  branches  of  classical  learning  were  to  be 
obtained  at  the  university,  the  expenses  of  which,  as  well 
as  the  support  of  the  students,  in  cases  requiring  it,  were 
to  be  borne  by  the  funds  of  the  institution,  this  support 
to  be  continued  for  one  year  at  least  after  the  commence- 
ment of  their  ministerial  labours,  if  within  that  time  they 
did  not  obtain  a  ministerial  charge.  All  persons  received 
as  students  were  to  be  recommended  by  their  respective 
pastors,  with  consent  of  the  churches  to  which  they  belonged, 
decided  piety  being  a  qualification  indispensable."  ^ 

That,  in  pleading  for  the  funds  necessary  for  the  support 
of  the  Academy,  the  tutors  and  committee  of  the  Academy 
felt  called  upon  not  only  to  state  the  grounds  on  which 
such  an  institution  deserved  and  called  for  the  support 
01  the  churches,  but  to  defend  it  against  the  objections 
known  to  exist  in  the  minds  of  many  to  any  such  educa- 
tion for  the  ministry  as  the  Academy  sought  to  provide, 
was  a  clear  indication  of  the  extent  to  which  the  views 
of  the  Messrs.  Haldane  and  others  as  to  an  educated 
ministry  prevailed.  The  scheme  was  assailed  with  vehement 
earnestness  by  Mr.  William  Ballantine  and  others  in  several 
pamphlets  published  shortly  after  the  appearance  of  Mr. 
Ewing's  "  Memorial,"  on  the  grounds  that  it  was  unscrip- 
tural,  unnecessary,  and  dangerous.  The  following  extract 
from  a  pamphlet  by  Mr.  Ballantine  published  in  1809,  in 
reply  to  Mr.  Ewing's  "Memorial,"  may  serve  to  indicate  how 
he  and  the  party  he  represented  and  largely  led  viewed  the 
modest  and  reasonable  proposals  of  Mr.  Ewing:  "As  you  have 
called  on  the  churches  to  have  seminaries  of  education  for 
the  ministry  of  the  Gospel,  I  would  entreat  them  to  consider 
that  there  is  no  warrant  for  them  in  the  Word  of  God,  that 
they  are  inventions  of  men,  and  destructive  to  Christianity. 
I  would  also  beseech  them  to  walk  in  the  commandments 
and  ordinances  of  Christ  for  their  edification,  which,  if  they 
do,  they  may  rest  assured  that  schools  of  divinity  are 
altogether  foreign  to  the  nature  of  Christ's  kingdom." 
^  Memoir  of  Greville  Ewing,  p.  379. 


MINISTERIAL   EDUCATION  105 

"  It  was  of  immense  advantage  to  the  successful  com- 
mencement of  the  Academy  that  Mr,  Ewing  and  Dr. 
Wardlaw  enjoyed  the  full  confidence  of  their  brethren, 
and  at  their  unanimous  request  undertook  the  conduct  of 
the  enterprise ;  for,  while  they  were  appointed  tutors  having 
the  entire  control  and  direction  of  the  education  of  the 
students,  and  served  without  salary,  one  of  them  (Dr. 
Wardlaw)  had  to  act  as  secretary  when  the  correspondence 
was  necessarily  heavy,  and  both  had  to  deal  with  applicants 
when,  as  appears  from  the  early  minutes,  it  was  necessary 
to  travel  to  a  distance  to  gather  the  testimony  required  to 
satisfy  themselves  and  the  committee.  For  twenty-eight 
years  their  generous  services  were  rendered  without 
remuneration,  with  a  zeal  and  devotedness  beyond  all 
praise.  Afterwards  it  was  felt  that  the  churches  ought 
no  longer  to  allow  the  tutors  to  labour  gratuitously.  In  May, 
1839,  Mr.  John  Morell  Mackenzie,  a  brother  beloved,  who 
had  previously  rendered  assistance  in  the  work  of  the 
Academy,  was  requested  to  give  his  undivided  services  to 
the  institution,  and  was  appointed  resident  tutor  at  a  salary 
of  £200.  Mr.  Ewing  died  in  1841,  and  Mr.  Mackenzie  in 
the  memorable  shipwreck  of  the  'Pegasus'  in  1843.  Dr. 
Wardlaw  died  in  1853."  "  In  1846  Mr.  Alexander  Thomson, 
who  had  succeeded  Mr.  Mackenzie  as  pastor  of  the  church 
in  West  Nile  Street,  Glasgow,  was  appointed  to  the  chair 
vacant  by  his  death,  and,  associated  with  Dr.  Wardlaw,  gave 
great  satisfaction  as  tutor  till  1855,  when  he  removed  to 
Manchester.  In  1855  Dr.  W.  Lindsay  Alexander  was 
appointed  professor  of  Systematic  Theology,  and  Dr.  Gowan 
professor  of  Biblical  Literature.  The  institution  was 
then  removed  to  Edinburgh,  and  received  the  more  appro- 
priate designation  of  the  '  Theological  Hall  of  the  Congrega- 
tional Churches  of  Scotland.' "  ^  The  late  Eev.  Gilbert 
Wardlaw  served  the  Academy  as  tutor  for  a  time  in 
1845,  and  the  Rev.  William  Swan  in  1844-5.  Dr.  Alexander 
continued   to  act  as  professor  until   1882,  when  he  retired 

^Address  by  the  lafe  Rev.   G.   D.   Cullen  at  the  Jubilee  of  the  Congre- 
gational Union  in  1862. 


106  CONGREGATIONALISM    IN    SCOTLAND 

and  his  retirement  was  followed  by  that  of  Dr.  Gowan  in 
the  same  year.  The  late  Rev.  James  Eobbie  was  professor 
from  1872  until  1879,  when  he  resigned.  In  1884  the  Eev. 
Dr.  D.  W.  Simon  was  appointed  principal  and  professor  of 
Systematic  Theology,  and  continued  in  office  until  1893,  and 
in  1894  was  succeeded  by  the  Eev.  Dr.  J.  M.  Hodgson. 
The  Eev.  A.  F.  Simpson,  M.A.,  was  appointed  professor 
of  Biblical  Literature  in  1885.  On  the  union  of  the  Hall  and 
that  of  the  Evangelical  Union  in  1897  the  Eev.  Dr.  William 
Taylor  and  the  Eev.  A.  M'Nair,  M.A.,  were  added  to  the 
staff  of  professors. 

For  a  period  of  four  years — from  1874  to  1878 — the  late 
Eev.  John  Blacklock  conducted  classes  in  Arran,  with  the 
view  of  training  young  men  having  a  knowledge  of  the 
Gaelic  language  for  service  as  evangelists  and  pastors  of 
churches  in  the  Highlands.  The  attendance  varied  from 
four  to  thirteen,  and  the  reports  of  examiners  appointed  by 
the  committee  of  the  Theological  Hall  bore  testimony  to 
the  benefits  received  by  the  students  from  attendance  at  the 
classes. 

During  the  earlier  years  of  its  history  the  Glasgow 
Academy  required  only  a  comparatively  small  income  for  its 
support,  owing  to  the  tutors  having  generously  given  their 
services  without  a  salary,  and  there  was  therefore  the  less 
demand  on  the  liberality  of  the  churches  on  its  behalf 
When,  however,  the  salaries  of  professors  had  to  be  paid, 
though  until  within  the  last  twenty  years  these  were  very 
small,  the  expenses  increased ;  but  in  course  of  time  the 
growing  prosperity  of  the  descendants  of  the  earlier  Indepen- 
dents manifested  itself  in  the  increasing  income  of  the  Hall, 
especially  from  individual  donations,  and  within  the  last 
forty  years  it  has  received  large  personal  subscriptions  and 
endowments.  Foremost  among  these  have  been  the  gifts  of 
the  late  Miss  Baxter  of  Ellangowan,  who,  before  her  death 
in  1884,  made  over  to  trustees  for  behoof  of  the  Hall,  the 
sum  of  £10,000  in  London  and  North-Western  Eailway  Stock, 
the  income  of  which  is  used  in  providing  for  the  salary  of 
the  principal  of  the  Hall,  who   must  also   be  professor  of 


MINISTERIAL   EDUCATION  107 

Systematic  Theology,  and  take  general  charge  of  the  students; 
a  second  donation  took  the  form  of  an  endowment  of  the 
Baxter  Scholarship,  the  income  of  which  (amounting  to 
£100)  is  given  to  a  student  approved  by  the  Trustees  for 
the  purpose  of  enabling  him  to  continue  his  studies  at  a 
university  or  privately,  under  the  direction  of  the  Trustees ; 
a  third  gift  was  in  the  form  of  premises  purchased  by  Miss 
Baxter  for  £4000  in  George  Square,  Edinburgh,  for  use  as  a 
place  of  meeting  for  the  professors  and  students ;  and  a 
fourth  gift  was  in  the  form  of  a  legacy  of  £2000  bequeathed 
to  the  funds  of  the  institution.  The  sums  thus  given  by 
Miss  Baxter  amounted  to  over  £18,000.  In  addition  to  the 
endowments  mentioned  there  are  also  the  following : 
The  Whitelaw  scholarship,  capital  £625,  annual  income 
£25  18s.  2d. ;  Fraserburgh  bursary,  capital  £481,  income 
about  £20 ;  Wemyss  bursary,  capital  £500,  income  about 
£20 ;  two  Smith  bursaries,  annual  income  of  each  about 
£20;  David  Eussell  bursary,  income  about  £20  ;  Lindsay 
Alexander  bursary,  income  about  £20 ;  John  Pillans 
bursary,  £20.  On  the  Union  of  the  two  Halls  in  1897 
the  following  bursaries  belonging  to  the  Evangelical  Union 
Theological  Hall  were  added;  the  Bowie  bursary,  capital 
£681  15s.  lid., income  £30;  the  Thomson  bursary, capital  £150, 
income  about  £6;  and  the  Wilson  bursary,  capital  £100, 
income  £3.  These  scholarships  and  bursaries  are  awarded 
to  students  either  by  competition  or  at  the  discretion  of  the 
committee. 

The  course  of  study  for  students  has  varied  in  duration 
during  the  history  of  the  Academy  and  Hall.  In  the 
earlier  years  of  its  existence  the  winter  was  occupied  by 
the  students  in  giving  attendance  at  classes  in  the  University, 
while  during  the  summer  months  they  attended  lectures  by 
the  professors  of  the  Hall,  and  took  part  in  other  exercises. 
At  a  later  period  students  attended  both  the  Hall  and 
University  during  the  winter,  and  had  the  summer  months 
as  a  vacation,  during  which  time,  however,  most  of  them 
were  engaged  in  preaching.  Later  still,  the  original  arrange- 
ment of  a  nine  months'  course  each  year  was  reverted  to. 


108  CONGREGATIONALISM    IN    SCOTLAND 

During  the  last  few  years,  however,  a  considerable  change 
has  been  made  in  regard  to  the  course  of  study. 

The  Committee  now  require  that  all  students  shall  have 
completed  their  Literary  Course  at  the  University,  and  either 
to  have  graduated  or  to  be  prepared  to  pass  a  satisfactory 
examination,  before  their  entrance  upon  the  Theological 
curriculum  of  the  Hall.  At  present,  the  Theological  Course 
begins  in  May,  and  consists  of  three  Summer  Sessions  and  two 
Winter  Sessions.  At  the  beginning  of  their  Literary  Course, 
students  may  apply  for  enrolment  on  the  books  of  the  Hall, 
and  if  received,  they  have  the  privilege  of  attending  Elemen- 
tary Classes  at  the  Hall  in  Hebrew,  Greek  Testament,  and 
Homiletics,  during  the  Summer  Sessions  prior  to  the  com- 
mencement of  their  Theological  course.  From  the  beginning 
of  the  institutions  now  combined,  the  aim  has  been  to  give 
first  importance  to  the  personal  character  of  the  applicants 
for  admission  to  the  Hall,  and  their  fitness  for  profiting  by 
its  advantages,  and  to  send  forth  from  it  with  their  recom- 
mendation only  those  who,  in  the  judgment  of  the  professors 
and  committee,  have  proved  themselves  to  be  qualified  for 
the  work  of  the  ministry. 

The  foregoing  sketch  of  the  history  of  ministerial  educa- 
tion in  connection  with  Scottish  Congregationalism  very 
clearly  shows  how  thoroughly  the  churches  dissociated 
themselves  from  the  narrow  and  mischievous  tendencies 
and  views  of  the  men  who  early  in  the  century  sought  to 
cast  contempt  upon  an  educated  ministry.  The  men  who 
came  to  the  rescue  of  the  churches  from  the  evil  effects  of 
this  pernicious  teaching  were  really  the  saviours  of  the 
churches  from  the  destruction  that  overtook  others  of  them 
as  the  result  of  opposition  to,  and  lack  of  provision  for,  an 
educated  ministry.  Even  more  than  this  can  be  said :  for 
there  can  be  little  doubt  that  it  was  the  alarm  caused  by 
the  prevalence  of  views  unfavourable  to  the  education  of 
young  men  for  the  ministry  that  led  many  to  give  it  greater 
importance  and  prominence  in  their  work  for  the  churches 
than  they  otherwise  would  have  given. 


CHAPTER  XL 

DIFFICULTIES  AND  ENCOURAGEMENTS. 

The  institution  of  the  Congregational  Union  not  only- 
saved  many  churches  that  were  threatened  with  extinc- 
tion, but  had  the  effect  of  enabling  those  that  survived 
the  troubles  of  the  early  part  of  the  century  to  carry  on 
their  church  and  evangelistic  work  with  increased  efficiency 
and  comfort.  The  union  of  the  brethren  in  a  common 
cause  in  which  they  were  all  interested  tended  to  consoli- 
date them  as  a  religious  community,  and  to  afford  them 
increasing  fellowship  in  their  frequent  association  and 
co-operation.  The  fact  that  for  some  thirty  years  subse- 
quent to  the  formation  of  the  Union  there  were  few  events 
of  an  outstanding  character  in  the  annals  of  the  churches 
of  itself  indicates  that,  at  least,  a  period  of  peace  and 
unity  succeeded  the  troublous  times  that  preceded  the 
institution  of  the  Union.  It  can  hardly  be  said,  however, 
that  there  was  any  great  increase  in  the  number  of 
churches  during  that  time,  and  they  did  little  more  than 
hold  their  ground.  There  were  several  causes  which 
operated  against  their  numerical  increase. 

In  the  first  place,  many  of  the  churches  which  were 
planted  in  the  early  part  of  the  century  were  unfavourably 
placed  as  to  population.  In  many  instances  the  Congrega- 
tional church  was  situated  in  a  small  town  or  village, 
which  was  used  as  a  centre  of  evangelistic  work  on  the 
part    of    the    pastor,   whose    labours    were   in    many   cases 

109 


110  CONGREGATIONALISM    IN    SCOTLAND 

devoted  to  the  work  of  evangelisation  in  the  neighbourhood 
or  in  remote  itinerancies,  especially  in  the  summer  months. 
While  he  was  thus  engaged  in  earnest  and  useful  work 
during  the  week  he  was  able  to  give  all  the  less  time 
and  attention  to  the  requirements  of  his  own  church  or 
those  of  the  place  in  which  he  lived,  with  the  result  that 
the  church  remained  weak  in  its  membership. 

In  the  second  place,  it  was  found  that  the  gifts  and 
abilities  required  to  make  a  useful  and  successful  evangelist 
were  not  often  accompanied  by  those  necessary  for  the 
pastoral  office,  and  thus  earnest  and  successful  itinerant 
preachers  were  often  found  to  be  lacking  in  the  faculty 
of  managing  a  church  and  attracting  people  to  its  services. 
Not  a  few  of  the  good  men  whose  praise  was  in  all  the 
churches  ministered  as  pastors  to  small  churches,  which, 
after  the  first  few  years  of  the  pastorate,  either  remained 
stationary  or  decreased.  This  was  the  case  with  many  of 
those  churches  which  were  under  the  care  of  the  men 
who  went  forth  from  the  theological  classes  supported  by 
Mr.  E.  Haldane,  and  under  whose  preaching  many  of  the 
churches  were  formed.  These  men  were,  chief  of  all, 
evangelists  who  gave  their  whole  strength  to  the  preaching 
of  the  Gospel  in  destitute  parts  of  the  kingdom.  Many  of 
them  were  men  of  intellectual  ability,  but  they  had  not 
been  trained  to  those  habits  of  study  necessary  for  the 
continuance  of  an  edifying  and  interesting  ministry  of  the 
Word ;  and  the  earnest  and  impressive  sermons  they 
preached  while  itinerating,  and  for  a  few  years  after  they 
had  settled  as  pastors,  ceased  to  awaken  the  same  interest 
they  originally  stirred  in  hearers ;  the  repetition  of  the 
same  round  of  preaching  year  in  and  year  out  with  but 
little  variety  of  thought  or  illustration  became  somewhat 
wearisome  to  hearers,  and  rather  repelled  occasional 
worshippers.  But  for  the  high  respect,  and  even  admiration, 
in  which  the  Christian  character  of  many  of  these  good 
men  was  held,  and  the  singular  purity  and  unselfishness  of 
their  lives  and  labours,  they  could  not  have  kept  together 
the  churches  to  which  they  ministered,  small  as  these  were. 


DIFFICULTIES   AND    ENCOURAGEMENTS  111 

In  the  third  place,  many  churches — especially  in  the 
Highlands — became  extinct  owing  to  emigration,  and  the 
decrease  of  population  from  other  causes.  In  one  instance, 
so  large  was  the  exodus  of  people  from  the  place  in  which 
the  church  was  situated  that  the  pastor  found  that  in  order 
to  retain  his  flock  he  must  emigrate  with  them,  which 
he  did. 

In  the  fourth  place,  while  the  controversies  that  led  to 
division  among  the  early  churches  had  to  a  large  extent 
ceased,  there  still  remained  one  outstanding  cause  of  division 
and  separation  which  has  always  more  or  less  affected 
Congregational  churches,  viz.,  difference  of  opinion  in  regard 
to  the  ordinance  of  baptism.  Many  of  the  original  Congre- 
gational churches  adopted  Baptist  views,  and  even  after 
the  first  great  division  in  1808,  when  a  large  number  fol- 
lowed the  Haldanes  in  their  Baptist  sentiments,  difference 
on  this  question  from  time  to  time  led  to  secessions  from 
many  of  the  surviving  churches,  and  greatly  weakened  their 
membership.  Indeed,  throughout  the  history  of  Congrega- 
tionalism in  Scotland,  Baptist  churches  have  been  recruited 
in  their  membership  very  largely  from  Congregational 
churches,  and  although  this  circumstance  has  not  affected 
the  strength  of  Congregationalism  as  a  church-system,  seeing 
Baptists  are  also  Congregationalists,  it  has  always  had  an 
adverse  effect  in  keeping  back  the  increase  in  membership 
of  churches  distinctively  known  as  Congregational. 

In  the  fifth  place,  in  addition  to  these  causes  of  hindrance 
to  the  increase  in  number  of  the  churches  there  ought 
to  be  mentioned  one  of  an  outstanding  nature  which 
operated  most  powerfully  of  all.  That  was  the  condition 
of  church-membership  which  was  insisted  on  by  all  the 
churches — that  every  applicant  was  required  to  make 
personal  confession  of  faith  in  Christ  as  Lord  and  Saviour, 
and  that  such  evidence  of  the  reality  of  this  faith  and  of 
conduct  consistent  with  it  should  be  given  as  would  satisfy 
the  church.  In  the  earlier  days  of  the  churches  in  the 
end  of  last  century  and  beginning  of  the  present,  when 
professed     converts    were    numerous,    there    was    not    the 


112  CONGREGATIONALISM    IN    SCOTLAND 

time  or  opportunity  for  the  somewhat  inquisitorial  examina- 
tion of  applicants  for  membership  which  was  made  at  a 
later  period,  when  converts  became  fewer,  and  when  cases  of 
application  could  receive  more  attention  than  they  had  in 
earlier  days.  Every  application  was  examined  with  scrupul- 
ous care,  and  while  pastors  and  brethren  of  the  churches 
manifested  a  real  and  friendly  sympathy  with  all  who 
sought  admission  to  the  church,  and  a  desire  to  welcome  all 
who  manifestly  were  sincere  Christians,  they  made  the  pro- 
cess of  admission  to  the  church  an  ordeal  that  repelled 
many  who  might  otherwise  have  strengthened  the  church 
by  their  accession  to  it.  The  people  of  Scotland  have 
always  been  reserved  as  to  personal  religious  experiences, 
and  even  those  whose  character  and  spirit  have  left  no 
doubt  in  the  minds  of  others  as  to  their  genuine  piety 
have  been  unwilling  to  acknowledge  that  they  were  really 
Christians  in  the  sense  of  having  a  conscious  faith  in  Christ 
as  their  personal  Saviour,  fearing  lest  any  confession  of  this 
kind  might  savour  of  presumption  on  a  matter  which  they 
have  for  generations  been  taught  to  regard  as  depending 
chiefly  on  the  inscrutable  decree  of  God.  They  were,  at 
least  at  the  period  to  which  reference  is  now  made,  disposed 
to  regard  with  aversion  the  assertion  respecting  anyone 
that  he  was  an  undoubted  Christian,  and  with  even  greater 
aversion  any  declaration  of  this  kind  regarding  themselves. 
This  feeling  was  fostered  to  a  great  extent  by  the  religious 
teaching  they  received,  both  through  the  Westminster  Con- 
fession of  Faith  and  the  Shorter  Catechism,  and  also  of  the 
preachers  of  the  time,  as  well  as  by  the  practice  that 
obtained  in  regard  to  admission  to  the  membership  of  the 
church  among  Presbyterians.  The  question  as  to  the  re- 
ligious experience  of  anyone  applying  for  admission  to 
churches  of  the  latter  order  was  carefully  avoided,  all  that 
was  required  being  "competent  religious  knowledge  and 
consistent  walk."  The  possession  of  religious  knowledge 
was  ascertained  by  ability  on  the  part  of  the  applicant  to 
answer  certain  questions,  chiefly  from  the  Shorter  Catechism, 
and  the  "  consistent  walk "  was  proved  by  the  absence  of 


DIFFICULTIES   AND   ENCOURAGEMENTS  113 

any  known  conduct  inconsistent  with  religious  profession. 
It  became  evident  therefore  that  owing  to  the  practice 
of  Congregationalists  in  giving  chief  prominence  to  the 
personal  faith  in  Christ  of  an  applicant,  inquiry  as  to 
which  was  avoided  by  Presbyterians,  increase  of  member- 
ship among  the  former  was  hindered  by  causes  that  did  not 
operate  in  the  case  of  the  latter.  In  the  one  case  the 
religious  decision  expected  was  so  positive  and  personal  that 
only  those  who  were  prepared  humbly  to  confess  them- 
selves believers  in  Christ  thought  of  applying  for  admission 
to  a  Congregational  church,  while  in  the  case  of  Presby- 
terians the  requirements  as  to  membership  were  of  so 
negative  a  nature  that  all  persons  on  reaching  a  certain 
age  were  expected  to  join  the  church. 

While  it  is  admitted  that  the  practice  of  Congregational- 
ists and  Presbyterians  was  diverse  on  a  point  of  radical 
importance,  there  can  be  no  doubt  that  the  difference 
was  exaggerated  to  the  disadvantage  of  Congregationalists 
by  the  loose  assertions  of  Presbyterian  ministers  and  others 
to  the  effect  that  Congregationalists  required  something  like 
assurance  of  personal  salvation  on  the  part  of  applicants, 
and  that  the  church  examining  and  admitting  them  virtually 
presumed  to  determine  their  spiritual  condition,  and  to 
"judge  the  heart,"  which  can  be  done  by  God  alone.  Not- 
withstanding the  repeated  disavowal  of  any  such  intention, 
the  insinuation  or  charge  continued  to  be  persistently  made, 
and  even  at  the  present  time  is  made  by  many  whose 
ignorance  or  recklessness  of  assertion  is  less  excusable  than 
those  of  the  Presbyterians  of  a  former  time.  Even  at  the 
time  when  the  pastors  and  churches  of  the  Congregational 
order  in  Scotland  regarded  it  as  a  duty  both  to  the  church 
and  to  the  applicant  to  warn  him  of  the  danger  of  making  a 
merely  nominal  profession  of  religion,  and  of  the  necessity  of 
having  the  experience  of  a  spiritually-awakened  life,  they 
never  presumed  to  pass  judgment  on  the  spiritual  condition 
of  anyone,  but  simply  sought  to  remind  applicants  that 
only  as  they  were  sincere  followers  of  Christ  would  church- 
membership  prove  of  any  real  spiritual  advantage  to  them 


114  CONGREGATIONALISM    IN    SCOTLAND 

or  to  others  through  them ;  and  all  that  any  church  dared 
to  declare  for  itself  was  that  approved  applicants  should 
give  such  evidence  of  their  faith  in  Christ  as  warranted  the 
church  in  welcoming  them  into  its  fellowship.  But  they 
never  failed  to  remind  those  who  desired  to  come  among 
them  that  the  judgment  as  to  the  spiritual  state  of  anyone 
was  God's  alone.  At  the  same  time,  there  can  be  little 
doubt  that  the  practice  of  requiring  or  expecting  a  more  or 
less  detailed  account  of  the  religious  experience  of  applicants 
was  carried  to  unwise  and  needless  excess,  and  operated  as  a 
great  discouragement  to  many  who  had  the  desire  to  join 
the  church.  In  the  course  of  time  a  more  wise  and  con- 
sistent course  came  to  be  followed  by  Congregational 
churches,  which,  while  still  continuing  to  give  chief  promi- 
nence to  personal  faith  in  Christ  as  the  essential  qualification 
for  church-membership,  require  no  more  than  a  humble  and 
simple  declaration  of  such  faith,  along  with  such  evidence  as 
may  be  available  as  to  consistent  conduct,  leaving  to  the 
applicant  to  choose  whether  the  confession  be  made  in  more 
or  fewer  words.  It  has  been  found  that  the  best  safeguard 
against  the  admission  of  those  who  are  unworthy  is  the 
known  character  of  the  particular  church  as  a  community  of 
Christians  whose  known  spiritual  life  and  aims  are  such  as 
to  encourage  those  only  to  seek  connection  with  it  who 
regard  the  fellowship  of  Christians  as  a  spiritual  help  to 
themselves,  and  as  affording  opportunities  for  extending  the 
kingdom  of  Christ  among  men. 

During  the  period  now  under  review,  the  benefits  the 
churches  received  from  the  institution  of  the  Glasgow 
Theological  Academy  became  increasingly  apparent.  Eefer- 
ence  has  already  been  made  to  the  somewhat  slender 
equipment  for  the  ministry  the  men  had  who  went  forth 
from  the  classes  supported  by  Mr.  E.  Haldane,  and  the 
consequent  disadvantage  under  which  they  laboured  in 
the  work  of  their  ministry.  By  the  institution  of  the 
Academy  a  large  advance  was  made  in  the  arrangements 
for  the  education  of  the  students  who  attended  its  classes. 
Greater  care  was  taken  in  the  selection  of  students,  more 


DIFFICULTIES   AND    ENCOURAGEMENTS  115 

importance  was  attached  to  their  literary  culture  by  attend- 
ance at  the  University  being  required,  and  the  theological 
classes  were  more  numerous  and  extended  over  a  much 
longer  period  than  had  formerly  been  thought  necessary. 
Indeed,  comparing  the  course  of  theological  study  in  the 
Academy  with  that  required  in  other  institutions  of  the 
kind  in  Scotland,  the  advantages  enjoyed  by  the  students 
were,  at  least,  equal  to  those  of  any  other  divinity  hall  in  the 
kingdom.  One  result  of  this  was  that  in  the  course  of  time 
Congregational  ministers  came  to  be  regarded  as  educated 
and  cultured  men,  and  there  was  no  longer  room  for  the 
taunt  of  former  years,  that  they  were  only  "  vagrant 
preachers."  Nor  was  this  the  only  result  of  the  institution 
of  the  Academy.  The  new  generation  of  ministers  were 
better  instructed  in  Congregational  principles  than  their 
predecessors  had  been.  The  theological  classes  supported 
by  Mr.  E.  Haldane  in  the  early  years  of  the  century  were 
intended  mainly  for  the  training  of  evangelists  who  were 
not  expected  to  profess  being  Congregationalists  in  principle. 
They  were  drawn  from  the  Established  Church,  the  Eelief 
Church,  and  from  the  Burghers  and  Anti-Burghers,  but  the 
only  qualifications  required  were  "  genuine  piety,  talents 
susceptible  of  cultivation,  and  a  desire  to  be  useful  by 
teaching  and  preaching  the  words  of  eternal  life."  Church- 
polity  appears  to  have  had  no  place,  or  a  very  small  place, 
in  the  teaching  of  the  tutors,  with  one  exception,  and  the 
men  who  went  forth  from  the  classes  in  many  cases  had  but 
hazy  views  of  principles  of  church-order.  It  was  probably 
owing  to  this  that  the  pastors  drawn  from  most  of  these 
classes  were  ill-fitted  to  deal  with  the  difficulties  and  dis- 
putes that  arose  in  their  early  ministry.  The  exception 
referred  to  was  that  of  the  Eev.  Greville  Ewing,  of  whose 
teaching  one  of  his  students  said  that  by  the  faithfulness 
with  which  he  sought  to  make  the  Bible  its  own  interpreter, 
"  Congregational  principles  insinuated  themselves,  almost 
imperceptibly,  into  the  minds  of  the  students."  It  is 
significant  to  note  that  it  was  from  the  classes  of  Mr. 
Ewing  that   the   men   went   forth    who  afterwards  became 


116  CONGREGATIONALISM    IN    SCOTLAND 

convinced  and  decided  Congregationalists,  and  who  stood 
faithfully  to  their  principles  in  a  time  of  unsettlenient  and 
secession.  So  large  a  share  had  Mr.  Ewing  in  the  exposition 
and  defence  of  Congregational  principles  that  one  of  his 
students  declared  that  "  in  originating  and  extending 
Congregationalism  in  Scotland  Mr.  Ewing  was  honoured, 
under  God  to  be  (I  do  not  hesitate  to  affirm)  the  chief 
instrument.  He  was  not  only  the  beloved  tutor  of  the  first 
band  of  Congregational  ministers,  but  also  the  able  and 
ready  advocate  of  their  principles,  both  from  the  pulpit  and 
the  press,  in  whatever  form  he  found  them  misrepresented 
or  attacked."  When,  therefore,  Mr.  Ewing  became  one  of 
the  tutors  of  the  Glasgow  Academy,  and  had  as  his  colleague 
so  able  and  convinced  an  exponent  and  defender  of 
Congregationalism  as  Dr.  Wardlaw,  ample  provision  and 
security  were  obtained  for  the  adequate  teaching  of  the 
students  in  the  principles  of  church-polity  which  they  were 
expected  to  apply  as  pastors  of  churches.  The  loose  and 
imperfect  view  that  had  hitherto  prevailed  among  many  of 
the  early  preachers  regarding  church-order  gave  place  to  the 
convictions  of  men  who  had  been  taught  to  hold  clear  and 
consistent  opinions  on  all  matters  connected  with  the 
regulation  of  church-life,  and  the  men  who  went  forth  from 
the  Academy  became  notable  for  the  faithfulness  and 
intelligence  with  which  they  sought  to  apply  the  principles 
they  conscientiously  held.  The  effect  of  this  was  that  under 
such  men  the  churches  enjoyed  freedom  from  the  distracting 
questions  that  had  arisen  in  former  days,  and  the  members 
had  a  more  intelligent  appreciation  of  the  principles  they 
professed  than  those  who  had  gone  before  them. 

In  the  course  of  the  twenty  or  more  years  that  preceded 
the  "Disruption"  of  the  Established  Church  in  1843  there 
were  many  movements  of  a  religious  and  political  nature — 
such  as  the  Sociuian  and  "  Apocrypha "  controversies,  the 
anti-slavery  movement,  the  abolition  of  the  religious  tests, 
Catholic  emancipation,  etc. —  in  connection  with  which 
Congregationalists  had  their  share,  and  found  opportunity 
for    exhibiting   the  liberal    principles    they  held    in    their 


DIFFICULTIES   AND    ENCOURAGEMENTS  117 

application  to  both  religious  and  political  affairs  ;  but  as 
their  relation  to  these  movements  was  only  of  an  indirect 
nature,  there  is  the  less  need  for  detailed  reference  to  them. 
There  was,  however,  one  great  movement,  known  as  the 
"  Voluntary  Controversy,"  in  which  they  took  a  keen 
interest,  and  in  connection  with  which  they  found  oppor- 
tunity for  declaring  their  principles  as  free-church  men,  and 
in  promoting  which  one  of  their  number — Dr.  Wardlaw — 
rendered  distinguished  service. 

The  political  agitation  which  resulted  in  the  passing  of 
the  Catholic  Emancipation  Bill  in  1829  and  the  Eeform  Bill 
in  1832  had  the  effect  of  calling  public  attention  to  the 
abuses  that  existed  in  connection  with  the  Established 
Churches  in  Great  Britain.  The  exposure  of  some  of  these 
led  to  the  formation  of  two  parties,  the  one  holding  that  the 
remedy  for  existing  evils  was  to  be  found  in  the  removal  of 
acknowledged  abuses,  while  the  other  held  that  the  only 
effectual  remedy  was  in  the  abolition  of  civil  establishments 
of  religion  altogether.  In  Scotland  the  "  reform "  party 
consisted  of  ministers  and  members  of  the  Established 
Church  who  complained  of  the  grievance  that  existed  in 
connection  with  that  body  owing  to  the  enforced  settlement 
of  ministers  presented  by  church-patrons  on  unwilling 
congregations,  and  who  demanded  that  the  right  of  a 
majority  of  the  congregation  to  "  veto  "  such  presentations 
should  be  acknowledged.  The  agitation  in  favour  of  this 
reform — which  came  to  be  called  the  "  Ten  Years'  Conflict " 
— resulted  ultimately  in  the  disruption  of  the  Established 
Church  and  the  formation  of  the  Eree  Church.  But  while 
this  agitation  was  going  on  in  the  Established  Church 
another  had  arisen  outside  of  it,  which  had  been  originated 
and  maintained  by  those  who  objected  to  all  national 
establishments  of  religion,  and  who  belonged  to  the  various 
non-established  churches  in  Scotland.  Hence  the  some- 
what mixed  nature  of  the  controversy  which  ensued.  On 
the  one  hand  those  belonging  to  "dissenting"  churches  were 
in  full  sympathy  and  agreement  with  the  reform  party 
in  the  Establishment  in  their  desire   and  effort  to  obtain 


118  CONGREGATIONALISM   IN    SCOTLAND 

freedom  from  the  evils  of  patronage,  but  declared  that 
this  was  only  one  of  many  abuses  arising  from  connection 
of  churches  with  the  State,  and  that  the  full  remedy  for 
these  was  in  the  abolition  of  that  connection.  On  the 
other  hand,  the  reform  party  in  the  Established  Church 
were  as  determined  upholders  of  the  connection  as  ever, 
and  vehemently  opposed  and  denounced  the  principles  and 
aims  of  the  "  voluntaries."  Various  grounds  were  taken  by 
the  latter  in  support  of  their  position.  Some  objected  to 
civil  establishments  of  religion  on  the  ground  that,  as  a 
principle  of  political  economy,  it  was  in  the  interest  of  the 
State — that  is,  of  the  whole  nation — that  the  support  of 
religion  should  be  left  to  the  operation  of  the  ordinary  law 
of  supply  and  demand ;  others  held  that  it  was  no  proper 
function  of  the  State  to  interfere  with  the  instruction  of  the 
people,  or  to  favour  or  repress  particular  opinions  or  beliefs, 
religious  or  other ;  and  others  held  that  inasmuch  as  it 
is  the  duty  and  privilege  of  Christians  to  provide  the  means 
of  supporting  the  ordinances  of  the  Gospel,  and  equally 
their  duty  to  acknowledge  the  authority  and  guidance  of 
the  Divine  Head  of  the  church  alone  in  the  regulation  of 
its  affairs,  it  was  entirely  outwith  the  province  of  the  civil 
magistrate  to  use  the  national  funds  in  support  of  particular 
churches,  or  to  interfere  with  these  in  the  management  of 
their  affairs.  Of  the  dissenting  churches,  the  Secession 
Church  appears  to  have  been  the  least  prepared  to  take 
common  ground  with  other  voluntaries,  owing  to  its 
opposition  to  the  Established  Church  having  been  mainly 
confined  to  a  protest  against  the  particular  forms  of  oppres- 
sion from  which  its  fathers  and  founders  had  suffered,  but, 
"  having  been  directed  by  a  train  of  events  into  the  right 
path,  they  gradually  pushed  their  principles  to  their  legiti- 
mate consequences,  and  began  to  discern  the  impropriety 
of  all  religious  establishments  whatever."^  The  Indepen- 
dents, while  not  ignoring  the  political  injustice  of  civil 
establishments  of  religion,  founded  their  opposition  to  them 
mainly   on    the    ground    that  they  were    unscriptural  and 

1  History  of  Relief  Church,  p.  458  ff. 


DIFFICULTIES   AND   ENCOURAGEMENTS  119 

opposed  to  the  very  nature  and  teaching  of  Christianity ; 
and  the  Eelief  Church,  as  might  have  been  expected  from 
its  traditional  connection  with  Independency,  took  the  same 
view. 

For  a  time,  Congregationalists  held  themselves  some- 
what aloof  from  the  voluntary  controversy,  finding  it 
had  assumed  too  much  of  a  political  complexion  to  their 
taste ;  but  as  the  years  passed  on  they  were  drawn  into  the 
conflict.  Their  best  representative,  both  in  his  teaching 
and  action,  was  the  Rev.  Dr.  Ralph  Wardlaw.  Avoiding 
as  much  as  possible  the  discussion  of  the  question  at  issue 
on  political  grounds,  he  took  his  stand  on  Scripture,  and  in 
many  sermons  and  addresses  expounded  his  views.  So 
great  was  the  impression  produced  by  his  treatment  of  the 
subject  that  he  was  invited  by  the  Deputies  of  the  "  Three 
Denominations  of  Protestant  Dissenters "  in  London  to 
deliver  a  course  of  lectures  on  the  subject,  which  he  did 
in  1839.  In  the  discharge  of  this  duty  Dr.  Wardlaw 
found  a  fitting  opportunity  for  giving  expression,  not  only 
to  the  views  held  by  Independents  in  regard  to  the 
application  of  the  principles  of  civil  and  religious  liberty 
which  had  throughout  •  their  history  been  maintained  by 
them,  but  also  to  the  supreme  regard  in  which  they  held 
the  Scriptures  as  the  source  of  final  authority  in  all  matters 
affecting  the  Christian  faith  and  Christian  Churches.  The 
main  positions  he  sought  to  establish  were  these :  "  1.  That 
in  the  New  Testament  there  is  no  recognition  whatever  of 
the  authority  of  civil  rulers  in  matters  of  religion ;  2.  That 
in  the  New  Testament  the  maintenance  and  progress  of  the 
Church's  interest  are,  with  all  possible  explicitness,  com- 
mitted to  the  Church  itself;  3.  That  all  imitation  of  the 
ancient  Jewish  constitution,  in  this  particular,  is,  from  its 
very  nature,  impossible,  and,  were  it  possible,  would  not 
be  warrantable."  The  lectures  were  published  and  obtained 
a  large  circulation,  and  have  been  acknowledged  by  many 
to  have  been  one  of  the  most  helpful  and  valuable  con- 
tributions to  the  cause  of  voluntaryism.  Although  sixty 
years  have   elapsed   since  their  publication  their  clearness 


120  CONGREGATIONALISM    IN    SCOTLAND 

and  comprehensiveness  of  statement,  and  their  force  of 
argument,  make  them  as  suitable  to  the  present  time,  in 
which  the  principles  discussed  are  still  exciting  interest,  as 
they  were  to  the  time  when  they  were  delivered.^ 

'^National  E)itablishm&nts  of  Religion,  by  Ealph  Wardlaw,  D.D. 


Rev.  Greville  Ewing,  1767-1841.  Rev.  Ralph  Wardiaw,  D.D.,   1779-1853. 

Rev.   David  Russell,  D.D.,  1779-1848. 
Rev.  John  Watson,  1777-1844.  Rev.  W.  Lindsay  Alexander,  1808-1884. 


CHAPTER   XII. 
TWO  DISRUPTIONS. 

Speaking  at  a  meeting  held  in  Aberdeen  in  the  year  1843, 
a  few  weeks  before  the  Disruption  of  the  Estabhshed  Church 
of  Scotland,  the  late  Principal  Dewar,  of  Marischal  College 
(who  had  begun  his  ministry  as  an  Independent  in  Breadal- 
bane),  said  that  "the  future  historian  of  the  Church  will 
have  to  say  that  the  Congregationalists  have  done  much 
to  bring  about  the  present  crisis  in  the  Church  of  Scot- 
land." ^  This  testimony  was  true.  The  revival  of  evan- 
gelical religion  which  took  place  in  the  Established  Church, 
and  one  result  of  which  was  the  Disruption  of  1843,  was 
largely  owing,  in  the  providence  of  God,  to  the  labours  of 
the  Congregational  ministers,  who  went  over  the  length  and 
breadth  of  the  land  preaching  the  Gospel  of  Christ,  so  that 
there  remained  few  places  which  had  not  been  visited  by 
them  on  their  great  mission.  The  fruits  of  that  faithful 
and  earnest  service  for  God  and  men  were  shown  in  the 
rise  and  progress  of  the  Congregational  churches,  and  in  the 
gathering  into  them  of  many  of  the  most  pious  and  exem- 
plary Christians  of  the  time ;  but,  so  far  as  numbers  were 
concerned,  this  was  probably  the  smaller  result  of  the 
labours  of  the  good  men  who  carried  the  knowledge  of  the 
Gospel  throughout  the  land.  Every  denomination  in  Scotland 
reaped  the  advantage  of  the  revived  interest  in  true  religion 
which   came   to   be  manifested.     Many  belonging  to  other 

1  Congregational  Magazine  of  1843,  p.  245. 
121 


122  CONGREGATIONALISM    IN    SCOTLAND 

denominations  resorted  to  the  places  where  the  "  mission- 
aries "  preached,  received  spiritual  blessing,  and  became 
more  earnest  members  of  the  churches  to  which  they 
belonged.  Had  it  not  been  for  strictness  of  communion  on 
the  part  of  the  Congregationalists,  many  would  have  joined 
their  churches,  but  from  an  exaggerated  idea  of  this  they 
refrained  from  doing  so.  But  there  can  be  little  doubt  that 
in  the  revived  spiritual  life  of  such  persons  the  churches  of 
which  they  were  members  became  all  the  stronger  and  more 
earnest  in  their  evangelical  spirit,  and  thereby  prepared  the 
way  for  that  large  advance  of  evangelicalism  which,  more 
than  aught  else,  led  to  the  Disruption.  Among  the  minis- 
ters also  there  was  awakened  a  spirit  of  greater  zeal.  "  A 
more  pointed  manner  of  preaching  was  adopted  by  many. 
There  came  to  be  more  discrimination  of  character.  The 
unfettered  freeness  of  the  Gospel  was  more  fully  proclaimed, 
while  its  practical  influence  was  more  distinctly  unfolded. 
In  the  course  of  time  there  appeared  an  increased  and 
increasing  number  of  evangelical  ministers  in  the  Establish- 
ment, and  a  beneficial  influence  was  found  to  operate  upon 
other  denominations."  In  this  way  the  influence  of  the  early 
Congregationalists  extended  far  beyond  the  small  body  of 
churches  of  that  connection,  and  in  view  of  the  large  exten- 
sion of  evangelistic  and  similar  Christian  work  of  which 
they  had  been  pioneers,  they  could  say  that  they  had  indeed 
laboured,  and  other  men  had  entered  on  their  labours.  It 
was  but  natural  that  the  Congregationalists  of  1843  rejoiced 
in  the  evangelical  revival  which  brought  about  the  Disrup- 
tion, for  in  the  earnest  religious  spirit  manifested,  and  the 
principles  for  which  those  who  led  the  Disruption  party 
contended,  they  found  a  renewed  testimony  to  truths  and 
principles  which  they  had  firmly  and  earnestly  held  for 
many  years.  Although,  so  far  as  their  own  churches  were 
concerned,  the  Disruption  was  an  outside  movement,  it  was 
one  that  had  their  fullest  sympathy,  and  in  the  success  of 
which  they  all  rejoiced. 

The  Disruption  affected  the  Congregational  churches  in 
two  ways.      On  the  one  hand,  they  could  not  but  sympathise 


TWO    DISRUPTIONS  123 

with  the  protest  of  Free  Churchmen  against  the  denial  on 
the   part   of   the    Government   of   the   day   of    the   liberty 
claimed    by   congregations    of  the    Established    Church    to 
choose  their  own  ministers.      Although  the  claim  they  made 
was  a  very  limited  one,  and  came  far  short  of  that  which 
the  "  voluntaries  "  of  the  time  supported,  who  desired  free- 
dom from  all  State  patronage  and  control,  yet  it  was  regarded 
as  a  step  in  the  right  direction,  and  the  hope  was  cherished 
that  it    might  be    followed  by    still  further    developments 
in  the  direction  of  obtaining  full  freedom  from  State  control. 
Probably  had  they  anticipated  that  the  Free  Church  party 
would   maintain  the  same  "  anti-voluntary "    attitude   after 
the  Disruption  they  had  taken  before  it,  and  by  claiming  to 
be   the   "  Church  of  Scotland "   virtually   ignore  and  waive 
aside    their    dissenting    brethren,    the    latter    might    have 
been   more  reserved   in   their   congratulations ;   but  at   the 
time  they  could  only  see  a  large  body  of  Christian  people 
prepared    to    make    heroic   sacrifices   in    maintaining    their 
protest  against  the  unwarrantable  interference  of  the  civil 
authorities  with  the   religious  liberties   of  the  people,  and 
wish  them  full  success  in  their  great  enterprise.      On  the 
other  hand,  Congregational  churches  suffered  not  a  little  by 
the  Disruption.     For  many  years  prior  to  that  event  their 
places  of  worship  had  been    attended   by  members  of  the 
Established  Church,  who  desired  preaching  of  a  more  evan- 
gelical kind   than  they  found  in   that   body.      It  was   the 
habit  of  many  of  these  to  be  regular  hearers  and  seat-holders 
in  Congregational  churches,  and  to  attend  the  churches  of 
which  they  were  members  only  once  or  twice  a  year,  at  the 
season  of  the  communion.      The  connection  was  even  closer 
than   this,   for  many  of  them    welcomed   the    visits  of  the 
Congregational  minister  as  if  he  had  been  their  own  pastor, 
and  showed  much  practical  sympathy  with  the  work  of  the 
churches  and  the  institutions  in  connection  with  them.      The 
Disruption  changed  all  this.      In  the  course  of  a  few  years 
few  of  those  who  had  been    wont  to  worship   in  Congre- 
gational churches   were  seen  there,  but  attended   the  new 
Free    Churches.      They    had  never  given    up    either    their 


124  CONGREGATIONALISM    IN    SCOTLAND 

nominal  connection  with  the  Establishment  or  their  Presby- 
terian views  of  church-order,  and  naturally  when  they  found 
places  of  worship  and  a  ministry  congenial  to  them  their 
connection  with  Congregational  churches  came  to  an  end. 
This  exodus  of  hearers  adversely  affected  the  churches  both 
in  regard  to  the  number  of  hearers  and  also  financially,  and 
increased  the  difficulty  of  many  of  them  of  supporting  the 
ordinances  of  the  Gospel  among  themselves.  The  fact,  too, 
that  the  Disruption  was  not  only  an  ecclesiastical  movement 
but  a  religious  revival  which  had  been  going  on  for  many 
years,  and  that  it  resulted  in  a  large  increase  of  earnest 
evangelical  preachers  throughout  the  land  tended  to  make 
the  preaching  and  evangelical  spirit  of  Congregationalists  less 
distinctive  among  dissenters  than  they  had  been  in  former 
years.  Further,  Free  Churchmen  had  secured  all  the  free- 
dom they  could  hope  for  at  the  time,  but  they  retained 
the  traditions  of  the  Established  Church,  especially  in  regard 
to  qualifications  for  church-membership,  and  continued  to 
have  the  "  promiscuous "  communion  of  the  church  they 
had  left,  though,  owing  to  the  fact  that  they  had  among 
them  the  most  earnest  members  of  the  Established  Church, 
their  membership  was  not  so  purely  nominal  as  that  of 
the  latter  body.  Prior  to  the  Disruption,  Congregational 
churches  had  been  exposed  to  the  temptation  to  relax  their 
terms  of  membership  by  avoiding  the  requirement  of  per- 
sonal piety  in  order  to  church-membership,  so  as  to  make  an 
open  door  for  many  who  would  have  joined  them  but  for 
their  insistence  on  personal  faith  in  Christ  as  a  condition  of 
membership ;  and  it  is  to  their  credit  that  they  in  no  case 
swerved  from  their  distinctive  principles  in  order  to  have  an 
increase  of  numbers.  Owing  to  the  Disruption,  they  became 
more  isolated  from  persons  of  other  denominations  than  they 
had  been  before ;  for  in  Free  churches  many  of  those 
who  had  resorted  to  Congregational  churches  found  evan- 
gelical preaching,  which  to  them  was  of  chief  importance, 
and  they  were  therefore  disposed  to  be  all  the  more 
tolerant  in  regard  to  the  prevalence  of  "  mixed "  com- 
munion,   which,   however,   they   professed    to   regret.     And 


TWO    DISRUPTIONS  125 

thus    accessions    to    membership    from    among    hearers    in 
Congregational  churches  became  fewer  than  in  former  years. 

In  1839  there  was  a  remarkable  revival  of  religion 
amono-  many  of  the  Congregational  churches  in  Scotland, 
the  spirit  of  which  continued  for  some  years.  "  Protracted 
meetings,"  as  they  were  then  called,  were  held  in  churches 
in  Edinburgh,  Glasgow,  Dundee,  Paisley,  Dumfries,  Kilsyth, 
Hawick,  Alexandria,  Anstruther,  and  other  places.  Many 
conversions  were  reported,  new  churches  were  planted  in 
places  where  none  had  existed  before,  and  the  membership 
of  all  the  churches  in  places  where  the  meetings  had  been 
held  was  largely  increased.  There  had  been  no  such 
extensive  spiritual  movement  since  the  beginning  of  the 
century,  and  the  gratifying  results  of  the  earnest  preaching 
of  the  Gospel  which  was  carried  on  recalled  the  best  days  of 
the  Haldanes  and  those  who  had  been  their  fellow-labourers 
over  forty  years  before.  But,  just  as  that  earlier  movement 
had  been  followed  by  trouble  to  the  churches,  so  this  later 
spiritual  work  was  followed  by  divisions  of  an  almost 
equally  regrettable  kind.  In  one  respect  the  rupture  of 
fellowship  relations  between  some  of  the  churches  was 
caused  by  difference  of  opinion  regarding  matters  of  more 
vital  importance  than  those  of  the  somewhat  petty  nature 
which  disturbed  the  peace  of  the  churches  at  the  earlier 
date.  It  affected  the  work  of  preachers  of  the  Gospel  in  a 
very  direct  manner,  inasmuch  as  it  involved  a  difference  of 
view  in  regard  to  the  presentation  of  the  teaching  of  the 
Bible  concerning  the  work  of  Christ  and  the  Holy  Spirit. 
In  order  to  understand  the  points  on  which  difference  arose 
it  is  necessary  to  have  in  view  what  may  be  called  the 
"  doctrinal  "  positions  held  by  Congregationalists  during  the 
first  forty  years  of  the  century. 

When  the  pioneers  of  Scottish  Congregationalism  began 
their  work  towards  the  close  of  the  last  century  there  was 
little  or  no  difference  between  them  and  Presbyterians 
regarding  the  leading  doctrines  of  the  Christian  faith.  Their 
outstanding  differences  were  confined  to  questions  of  aims 
and   methods   of  Christian    work   and     church-order;    but, 


126  CONGREGATIONALISM    IN    SCOTLAND 

substantially,  the  doctrines  preached  by  both  Congrega- 
tionalists  and  Presbyterians  were  the  same.  The  former  as 
fully  adhered  to  the  Westminster  Confession  of  Faith  as  the 
latter,  with  the  exception  of  those  parts  of  it  relating  to 
church-order  and  the  functions  of  the  civil  magistrate  in 
regard  to  religion.  So  early  as  1816  Mr.  E.  Haldane  had 
given  an  exposition  of  the  Epistle  to  the  Eomans  in  which 
the  Calvinistic  position  with  regard  to  election,  the  limited 
extent  of  the  atonement,  and  cognate  doctrines  were  main- 
tained with  characteristic  earnestness,  and  his  brother  shared 
his  views.  Such  men  as  Mr.  Ewing,  Mr.  Aikman,  and 
others  took  the  same  position.  It  was  not  until  1830  that 
there  was  any  distinct  departure  from  the  "  Confessional " 
view  of  the  work  of  Christ ;  but  in  that  year  Dr.  Wardlaw, 
in  a  work  on  the  "  Extent  of  the  Atonement,"  maintained 
the  position  concerning  the  atonement  of  Christ,  that,  in 
principle,  it  is  a  "  vindicatory  manifestation  of  the  righteous- 
ness of  God,  in  order  to  the  free  and  honourable  exercise  of 
His  mercy."  He  advocated  the  view  that  the  atonement 
was  a  remedy  of  universal  sufficiency,  and  on  that  ground 
sought  to  vindicate  the  "  unconditional  freeness  of  the 
Gospel."  While  thus  maintaining  the  universality  of  the 
atonement,  Dr.  Wardlaw  held  that  it  was  limited  in  its 
efficiency  by  the  purpose  of  God  in  election — a  purpose 
effectually  carried  out  in  the  bestowment  on  the  elect  of  the 
special  influence  of  the  Holy  Spirit,  in  virtue  of  which  they 
are  led  to  accept  the  Divine  offer  of  salvation.  This  view 
of  the  work  of  Christ  was  known  at  a  later  time  as  "Moderate 
Calvinism,"  and  was  held  by  many  English  Congrega- 
tionalists.  It  was  a  view  that  differed  from  that  of  the 
Calvinists  holding  the  Westminster  Confession  on  one  point 
chiefly,  viz.,  the  extent  of  the  atonement,  the  latter  holding 
that  the  atonement  was  limited  to  the  elect  only,  and  its 
benefits  secured  to  them  by  the  bestowment  of  the  special 
influence  of  the  Spirit,  while  Moderate  Calvinists  held  that 
the  atonement  was  of  universal  sufficiency  but  of  limited 
efficiency.  Notwithstanding  this  departure  from  the  Con- 
fessional   position,   the   views    of    Dr.    Wardlaw    gradually 


TWO    DISRUPTIONS  127 

found  acceptance  among  Scottish  Congregationalists,  although 
some  of  the  older  ministers  continued  to  adhere  to  the 
Calvinistic  view  of  a  limited  atonement.  Had  such  men  as 
the  Haldanes  remained  among  them  no  doubt  there  would 
have  been  a  new  rupture  among  the  churches  over  Dr. 
Wardlaw's  views,  for  they  were  vehemently  assailed  by  both 
Mr.  Eobert  and  Mr.  James  Haldane  in  works  written  by 
them ;  but  their  influence  had  for  a  long  period  ceased  to 
have  any  effect  on  those  with  whom  they  had  formerly 
been  in  fellowship. 

In  1842  the  Eev.  John  Kirk,  Congregational  minister 
at  Hamilton,  published  a  series  of  addresses  entitled  "  The 
Way  of  Life  made  Plain,"  in  which  he  set  forth  views 
regarding  the  work  of  the  Holy  Spirit  in  connection  with 
the  conversion  of  the  sinner  which  he  had  been  preaching 
for  some  time  prior  to  this.  He  held  that  "  not  only 
did  Jesus  die  for  every  man,  but  that  God's  Spirit  strives 
with  every  man,  and  that  they  who  yield  are  the  saved,  and 
that  they  who  resist  are  the  unsaved."  He  thus  held  that 
the  influence  of  the  Spirit  was  as  universal  as  the  atone- 
ment of  Christ.  This  was  a  view  that  had  been  strenuously 
opposed  by  Dr.  Wardlaw  and  those  who  with  him  had  been 
led  to  accept  the  position  of  Moderate  Calvinists.  So 
strongly  was  this  view  held  by  them  that  it  was  adduced 
in  proof  of  their  continued  adherence  to  the  main  doctrines 
of  the  Westminster  Confession  concerning  Divine  sove- 
reignty, election,  etc.,  in  regard  to  which  they  were  at 
one  with  the  Presbyterians.  The  promulgation  of  the 
"  new  views,"  as  they  were  called,  concerning  the  univer- 
sality of  the  Spirit's  work  called  forth  much  opposition  on 
the  part  of  Congregationalists,  and  many  pamphlets  and 
tracts  were  written  at  the  time  in  condemnation  of  the 
doctrines  taught  by  Mr.  Kirk  and  others.  The  situation 
was  one  which  was  very  perplexing  to  Congregationalists. 
Not  bound  by  subscription  to  any  doctrinal  creed,  and  not 
having  any  ecclesiastical  organisation  or  machinery  enabling 
them  to  prosecute  for  what  many  of  them  might  regard  as 
heresy,  each  church  was  free  and  independent  of  the  others 


128  CONGREGATIONALISM    IN    SCOTLAND 

in  regard  to  the  religious  doctrines  it  might  hold  or  teach. 
There   was    only   one   course   of    action    open    to   them   in 
dealing    with    serious    differences    of    belief    on    important 
doctrines,  and  this  became  possible  owing  to  the  fraternal 
relations  in  which  they  stood  to  one  another.     Although  not 
connected  with   each  other   by  their   professed    or   formal 
adherence  to  any  doctrinal  creed,  there  had  been  a  general 
consensus  of  belief  in  regard  to  the  leading  doctrines  of  the 
Christian  faith,  and  this  general  agreement  made  it  possible 
for  them   to   co-operate   in  promoting  and  supporting  the 
work    of    the   Congregational   Union    and    the   Theological 
Academy.      Out  of  this  common  co-operation  there  grew  a 
feeling    of    Christian    "  fellowship "    between   the    churches 
which  led  them  to  regard  themselves,  if  not  a  denomina- 
tion in  the  Presbyterian  sense,  at  least  what  they  called  a 
"  connection "    (a    designation   which    was    commonly   used 
many  years  ago),  or  a  congeries  of  churches  holding  certain 
beliefs  and  promoting  certain  practical  objects  in  common. 
Had  the  "  New  Views "  been  regarded  as  involving  differ- 
ences of  opinion  only  on  matters  of  minor  importance,  or 
had  the  churches  been  prepared  to  regard  them  as  a  matter 
for  Christian  forbearance,  their  fellowship  and  co-operation 
would  not  have  been  seriously  affected.      But,  as  the  dis- 
cussion  on  both  sides   proceeded,  it  became  evident   that 
there  was   a  divergence  of  belief  which  was  regarded   by 
both  parties  as  so  seriously  affecting  the  work,  which  was 
regarded  as  of  primary  importance  by  all  of  them — that  of 
the   preaching  of   the   Gospel — that   active   fellowship   and 
co-operation   had  become  impracticable ;   at   least,  this  was 
the  view   of    some    at  the   time,   especially  of   those   who 
opposed  the  new  teaching.     The  first  step  taken  which  had 
the  effect  of  disclosing  the  rupture  which  had  taken  place 
between  the  two  parties  was  the  action  of  the  committee 
of    the    Glasgow   Theological    Academy.       Having    learned 
that   some    of    the    students   attending  the  Academy  were 
suspected  of  having  adopted,  or  at  least  of  being  inclined 
to  adopt,  the  views  of  the  Eev.  John  Kirk  on  the  work  of 
the  Spirit,  the  tutors  of  the  Academy  prescribed   sermon- 


TWO    DISRUPTIONS  129 

exercises    to    the    students    bearing    on    the    doctrines    in 
dispute.      Several  of  them  having  given  discourses  showing 
that  they  were  favourable  to  the  "  New  Views,"  the  com- 
mittee felt  bound  to  deal  further  with  them  by  requesting 
each  of  them  to  give  answers  to  three  questions  which  were 
prescribed.     The  first  was  put  with  the  view  of  ascertaining 
whether  any  change  had  taken  place  in  their  views  on  the 
subject    of     "  divine    influence "     since    they    entered    the 
Academy.      The  second  was  as  follows :  "  Do  you  hold,  or 
do  you  not,  the  necessity  of  a  special  influence  of  the  Holy 
Spirit,  in  order  to   the  regeneration   of   the  sinner,  or  his 
conversion  to  God,  distinct  from  the  influence  of  the  Word 
or  of  Providential   circumstances,  but  accompanying  these 
means,  and  rendering  them  efficacious  ? "     The  third  ques- 
tion was  put  with    the  view   of  ascertaining  whether   the 
views  of  the  students  on  the  subject  of  the  second  query 
were  "  settled,"  or  whether  they  were  in  a  state  of  indeci- 
sion and  desirous  of  time  for  further  consideration  of  the 
subject.       The    answers    were    varied    in    their    tone    and 
expression,  but  the  result  of  consideration  of  them  by  the 
committee  was  that  they  adopted  several  resolutions,  one  of 
which  was  that  the  names  of  nine  of  the  students  should 
be  erased  from  the  roll  of  the  Academy,  but  that  some  of 
them  having  expressed  a  desire  for  more  time  to  consider 
the  doctrines  in  question,  a  sub-committee  was  appointed 
"  to  converse  with  such  of  them  as  desired  it  for  maturing 
and   settling  their  views,"   it  bemg  understood   that   they 
would  be   re-ehgible  when   they  came  to   "  the   profession 
of  sentiments  in  accordance  with  the  understood  principles 
of  the  Congregational  body."     In  vindication  of  their  action 
one  of  the  resolutions  adopted  by  the  committee,  and  read 
to   the   students,  was   to  the   effect   that  the  doctrines  of 
personal  election  to  eternal  life,  and  of  the  necessity  of  a 
special  influence  of  the  Holy  Spirit  in  the   conversion  of 
sinners,  as  following  up  and  effecting  the  sovereign  purpose 
of   electing  grace,  having  been    among    the   "  things   most 
surely   believed"   by   the   members   of   the  Congregational 
body,  it  would  have  been   an   evident  dereliction   of   their 

I 


130  CONGREGATIONALISM    IN   SCOTLAND 

trust  for  the  committee  to  have  received  into  the  Academy 
or  to  have  retained  in  it  as  students  any  brethren  holding 
views  at  variance  with  those  mentioned. 

About  a  month  after  the  above  action  by  the  committee 
of  the  Theological  Academy — in  May,  1844 — seven  of  the 
nine  students  whose  connection  with  the  Academy  had  been 
severed  applied  to  the  committee  of  the  Congregational 
Union  to  be  employed  as  preachers  in  connection  with  the 
Union,  but  that  committee  declined  to  entertain  the  applica- 
tion "  until  they  had  satisfied  the  Academy  committee."  In 
vindication  of  this  action  it  was  subsequently  stated  that 
"  the  Congregational  Union  committee,  accustomed  to  act 
in  harmony  and  co-operation  with  the  committee  of  the 
Academy,  discern  in  this  decision  no  violation  of  their  com- 
mission ;  but,  having  the  same  conviction  with  that 
committee  of  the  views  which  have  been,  until  now,  held 
by  the  Congregational  churches,  see  no  reason  why  they 
should  run  in  the  face  of  their  determination,  and  wantonly 
thwart  their  brethren  in  the  discharge  of  a  painful  and 
difficult  duty"  The  action  of  the  Union  Committee  is 
worthy  of  note,  because,  with  the  exception  of  a  resolution 
proposed  by  the  Eev.  Dr.  Alexander  a  year  later  at  one  of 
the  meetings  of  the  Union,  it  was  the  only  part  taken  by 
the  Union  or  its  committee  in  connection  with  the  con- 
troversy which  took  place  on  the  "  new  views."  Dr. 
Alexander's  proposed  resolution,  which  was  adopted  by  the 
annual  meeting  of  the  Union  in  1845,  while  no  doubt 
intended  to  reaffirm  the  adherence  of  the  churches  of  the 
Union  to  the  views  of  the  Spirit's  work  usually  held  by 
Moderate  Calvinists,  was  so  expressed  that  many,  if  not  all, 
of  those  holding  the  "  new  views  "  could  have  supported  it, 
for  there  was  a  careful  avoidance  of  any  expression  of  the 
distinctive  difference  between  the  old  and  the  new  doctrines. 

The  supporters  of  the  Union  evidently  thought  it  well 
not  to  interfere  in  connection  with  differences  of  doctrinal 
opinion  among  them,  but  that  the  churches  feeling  them- 
selves affected  by  such  differences  should  take  such  action  as 
they  thought  proper.      In  only  two  instances  was  this  done 


TWO    DISRUPTIONS  131 

— in  the  case  of  the  four  Congregational  churches  then 
existing  in  Glasgow  and  the  Congregational  churches  in 
Aberdeen.  The  former  sent  a  letter  to  each  of  the  churches 
in  Hamilton,  Bellshill,  Bridgeton  (Glasgow),  Cambuslang, 
and  Ardrossan,  in  which  they  asked  for  a  statement  of  their 
views  on  the  work  of  the  Holy  Spirit  in  conversion  and  on 
the  doctrine  of  election,  with  the  view  of  enabhng  them  to 
decide  whether  or  not  they  could  continue  to  hold  fellow- 
ship with  them  as  sister  Congregational  churches.  In  this 
letter  two  questions  were  put,  viz.,  "  Do  you  hold  that  the 
influence  which  the  Holy  Spirit  exerts  in  the  conversion  of 
sinners  is  a  general,  and  in  no  case  a  special,  influence  ? — 
meaning  by  general  that  the  Spirit's  influence  is  put  forth 
upon  all  alike  who  hear  the  Gospel,  and  that  no  more  or 
other  divine  influence  is  exerted  on  those  who  believe  the 
Gospel  than  on  those  who  reject  it.  Have  you  ceased  to 
hold  the  doctrine  of  personal  and  unconditional  election  ? — 
meaning  by  that  the  sovereign  and  gracious  choice  of 
individuals  to  eternal  life  by  God."  Replies  to  these 
queries,  with  rejoinders  from  the  four  churches,  were  given 
at  great  length.  The  unhappy  result  of  the  controversy 
was  that  the  "  Four  Churches  in  Glasgow "  felt  compelled 
to  withdraw  from  fellowship  with  the  churches  with  which 
they  had  corresponded.  A  pamphlet  was  subsequently 
published,  extending  to  190  pages,  giving  "  The  Entire 
Correspondence  between  the  Four  Congregational  Churches 
in  Glasgow  and  the  Congregational  Churches  at  Hamilton, 
Bellshill,  Bridgeton,  Cambuslang,  and  Ardrossan  on  the 
Doctrines  of  Election  and  the  Influence  of  the  Holy  Spirit 
in  Conversion." 

A  similar  correspondence  took  place  between  the  Congre- 
gational churches  in  Aberdeen  and  the  Congregational 
churches  in  Blackhills  (now  Westhill)  and  Printfield  (now 
Woodside),  with  the  same  result — that  the  former  churches 
declared  themselves  out  of  fellowship  with  the  latter. 

The  reasons  given  for  the  publication  of  the  correspond- 
ence were  (1)  that  the  Congregational  churches  throughout 
Scotland  misht  know  the  whole  grounds  on  which  the  four 


132  CONGREGATIONALISM    IN    SCOTLAND 

churches  in  Glasgow  declined  to  hold  further  fellowship 
with  the  churches  in  their  neighbourhood,  and  that  thereby 
the  other  churches  might  have  a  full  supply  of  evidence  on 
which  to  judge  and  to  act  with  regard  to  the  five  churches ; 
(2)  that  the  correspondence  might  show  to  churches  of 
other  denominations  that  the  Congregational  churches  held 
"  correct  sentiments  relative  to  fundamental  truths,"  and 
that  their  principles  of  church-polity  were  quite  competent 
to  maintain  in  their  communion  purity  of  doctrine ;  and  (3) 
that  by  publishing  the  letters  the  "  errors  "  which  had  been 
extensively  spread  by  the  pastors  and  churches  holding  them 
might  be  more  efficiently  met  and  exposed  than  perhaps  by 
any  other  means. 

Apart  from  the  doctrinal  points  and  the  differences  ex- 
hibited in  this  controversy,  the  discussion  of  which  would 
be  beside  the  purposes  of  this  history,  there  are  some  con- 
siderations of  a  practical  nature  that  may  here  be  noted. 

1.  The  controversial  correspondence  was  throughout  con- 
ducted in  a  fine  Christian  spirit  and  with  great  courtesy  on 
both  sides,  which  left  no  cause  for  embittered  feeling,  but 
enabled  brethren  to  part  company  with  mutual  respect, 
while  each  party  firmly  adhered  to  its  own  position. 

2.  The  moving  causes  of  the  difference  of  views  between 
the  two  parties  were  such  as  were  directly  connected  with 
the  earnest  practical  work  in  which  preachers  on  both  sides 
were  engaged.  The  discussions  that  took  place  were  by  no 
means  of  an  exclusively  theoretical  or  academic  nature,  but 
involved  issues  bearing  on  the  question  of  the  proper 
presentation  of  the  Gospel  of  Christ  to  men.  On  the  one 
hand,  the  supporters  of  the  "  new  views  "  felt  bound  to  give 
special  prominence  in  their  teaching  to  the  doctrine  that, 
through  the  provisions  made  by  the  death  of  Christ  for  all 
men  and  the  equally  universal  influence  of  the  Spirit  on  the 
minds  and  hearts  of  those  who  heard  the  Gospel,  every 
obstacle  to  the  conversion  and  salvation  of  the  sinner  had 
been  removed  save  his  own  unbelief.  On  the  other  hand, 
the  supporters  of  the  Calvinistic  view  gave  prominence  to 
the   doctrine   of   the   absolute   sovereignty  of   God   in   His 


TWO    DISRUPTIONS  133 

purpose  to  bestow  upon  individual  men  the  Holy  Spirit, 
whose  inner  operations  on  their  minds  and  hearts  effectually 
led  them  to  believe  in  Christ,  and  thus  to  be  saved.  The 
one  party  appeared  to  be  anxious  to  insist  on  the  responsi- 
bility of  men  for  their  belief  or  unbelief,  while  the  other 
sought  to  exalt  the  sovereign  power  of  God  at  every  step  in 
the  conversion  and  salvation  of  men.  Neither  view  was  so 
presented  by  the  more  intelligent  and  able  of  the  disputants 
as  to  exclude  the  other,  though  at  times  words  were  used 
that  gave  occasion  for  the  impression  that  the  one  party 
virtually  denied  the  work  of  the  Holy  Spirit  and  that  the 
other  virtually  set  aside  the  freeness  of  the  Gospel  offer  of 
salvation  and  the  responsibility  of  those  who  failed  to  accept 
it.  In  both  instances  this  arose  from  a  misunderstanding, 
for  both  parties  affirmed  the  necessity  of  the  Divine  in- 
fluence of  the  Holy  Spirit  in  order  to  conversion,  the 
sovereign  grace  of  God  in  bestowing  the  gift  of  the  Spirit, 
and  the  responsibility  of  men  for  rejection  of  the  offer  of 
salvation.  Whatever  judgment  may  be  passed  on  the  whole 
controversy,  it  is  but  fair  to  the  memory  of  the  brethren 
who  engaged  in  it  to  keep  in  mind  that  they  did  so  in  the 
sincere  belief  that  they  were  bound  to  defend  what  they 
believed  to  be  aspects  of  Divine  truth  which  had  a  vital 
bearing  on  their  work  as  preachers  of  the  Gospel. 

3.  The  question  arises,  Was  the  difference  of  view  between 
the  one  party  and  the  other  such  as  necessarily  led  to  the 
rupture  of  fellowship  between  them  ?  This  question  may 
be  said  to  have  divided  the  churches  and  ministers  of  the 
time  in  their  opinions  even  more  than  the  points  in  dispute. 
Evidently  the  four  churches  in  Glasgow  took  their  action, 
both  in  withdrawing  from  fellowship  with  neighbouring 
churches  and  in  publishing  their  "  correspondence,"  in  the 
expectation  that  other  Congregational  churches  would  take 
a  similar  course.  Only  in  the  case  of  the  Aberdeen 
churches  was  this  done.  The  protest  made  by  several  of 
the  respondent  churches  against  the  view  that  any  difference 
of  opinion  on  the  questions  in  dispute  should  be  made  a 
ground  of  separation   from  fellowship,  seeing  that  hitherto 


134  CONGREGATIONALISM    IN    SCOTLAND 

the  chief  thing  sought  in  the  case  of  applicants  for  member- 
ship was  that  "  they  had  peace  with  God  through  our  Lord 
Jesus  Christ,"  was  one  the  force  of  which  was  felt  by  many 
who  did  not  sympathise  with  the  "  new  views "  party. 
This  was  notably  the  case  with  Dr.  Alexander,  whose 
"  Counsels "  to  his  church  (afterwards  published)  on  the 
proper  attitude  of  the  churches  in  regard  to  the  whole 
dispute  had  much  influence  in  determining  the  decision 
of  other  churches  to  take  no  action  in  the  matter.  His 
view  may  be  stated  in  his  own  words:  "Whether  I  am 
right  or  wrong  in  thinking  that  the  views  of  the  churches 
which  have  been  separated  from  their  sister  churches  in  the 
west  tend  to  Arminianism,  is  to  me  a  small  matter.  What 
I  conceive  of  moment  is  the  fact  that  these  churches  avow 
their  belief  in  the  sovereign  agency  of  the  Spirit  in  con- 
version and  sanctification ;  and  where  this  avowal  is  made  I, 
for  one,  must  deprecate  the  principle  that  the  holding  along 
with  this  of  views  which  by  a  clear-thinking  and  keen 
logician  may  be  shown  to  be  not  perfectly  harmonious  with 
it  is  to  be  made  an  occasion  for  one  church's  dissolving 
fellowship  with  another.  Oh,  when  will  controversialists 
learn  that  a  man  is  responsible  morally  only  for  the  opinions 
he  knowingly  holds,  not  for  every  conclusion  which  a  more 
acute  man  than  he  may  deduce  or  extort  from  his  opinions  ? 
When  will  churches  remember  that  excommunication  for 
opinions  merely  was  unknown  in  Christ's  church  until 
introduced  by  the  '  man  of  sin  ? '  "  That  this  view  of  the 
situation  was  adopted  by  the  churches,  with  one  or  two 
exceptions,  was  an  indication  that  in  separating  themselves 
from  neighbouring  churches  on  the  ground  of  difference  of 
opinion  on  the  doctrinal  questions  in  dispute  the  churches 
in  Glasgow  and  Aberdeen  stood  alone.  The  other  churches 
of  the  connection  tacitly  agreed  to  let  any  difference  on  the 
points  in  dispute  be  a  matter  of  Christian  forbearance. 

4.  Two  of  the  reasons  given  for  the  publication  of  the 
"  Entire  Correspondence,"  etc.,  were  evidently  also  reasons 
for  the  action  taken  by  the  four  Glasgow  churches  in 
severing  their  connection  with  neighbouring  churches.      One 


TWO    DISRUPTIONS  135 

was  that  "  other  Christian  denominations "  might  be  re- 
assured of  the  "  orthodoxy "  of  Congregationalists,  and  the 
other  was  that  Congregational  principles  of  church-polity 
were  "  quite  competent  to  maintain  purity  of  doctrine."  It 
is  perhaps  not  too  much  to  say  that  both  these  expectations 
failed  to  be  realised,  so  far  as  the  action  of  the  Glasgow 
churches  was  concerned.  Instead  of  securing  a  doctrinal 
declaration  on  the  points  in  dispute  by  the  Congregational 
churches  in  Scotland  the  Glasgow  and  Aberdeen  churches 
found  themselves  alone,  and  the  very  smallness  of  their 
number  had  a  result  the  very  reverse  of  what  was  expected, 
by  tending  to  cast  doubt  upon  the  so-called  "  orthodoxy " 
of  those  who  did  not  adhere  to  them  in  their  action.  One 
practical  lesson  may  be  learned  from  this,  and  that  is,  that 
to  ground  any  action  of  our  churches  by  a  regard  to  what 
persons  of  other  denominations  may  think  of  us,  or  to  he 
over-sensitive  to  their  views  of  the  teaching  given  in  our 
pulpits,  indicates  not  only  great  moral  weakness  but  also 
lack  of  confidence  in  our  own  beliefs.  The  reputation  of 
any  religious  body  is  in  its  own  keeping,  and  in  the 
faithfulness  with  which  it  adheres  to  the  truths  its 
members  profess  to  believe.  The  expectation  that  Con- 
gregational polity  would  be  shown  to  be  "  competent 
to  maintain  purity  of  doctrine "  was  also  falsified  by  the 
event,  if  by  "  purity  of  doctrine "  be  meant  the  particular 
views  of  the  Glasgow  churches  in  regard  to  the  work  of 
the  Spirit,  for  the  action  of  these  churches  only  exposed  the 
weakness  of  Congregational  polity  when  the  attempt  is 
made  to  apply  it  to  cases  of  doctrinal  difference.  It  has 
neither  the  doctrinal  "  standards "  nor  the  ecclesiastical 
machinery  requisite  for  such  an  application.  The  fact  that 
the  result  of  the  action  of  the  four  churches  was  to  sever 
their  fellowship  with  a  few  neighbouring  churches  and  to 
leave  the  other  churches  in  passive  inaction  regarding  the 
matter  only  served  to  show  that,  while  Congregational 
polity  is  quite  competent  to  regulate  the  relations  to  each 
other  of  Christian  men  united  in  their  common  faith  in 
Christ    as    their    Saviour,    it    is   a  clumsy   and    inefficient 


136  CONGREGATIONALISM    IN    SCOTLAND 

instrument  in  dealing  with  differences  of  opinion  and 
belief  which  do  not  affect  the  vital  faith  of  Christian  men, 
on  which  alone  their  real  fellowship  must  be  grounded. 

One  happy  result  of  the  controversies  of  the  time  with 
which  we  are  dealing  was  that  they  served  to  clear  the  air, 
and  became  an  education  and  a  warning  to  the  churches  in 
regard  to  their  proper  relations  to  each  other.  The  "  new 
views  "  controversy  died  away  in  course  of  time,  partly  by 
ministers  and  churches  finding  the  unprofitableness  of  such 
discussions  as  had  disturbed  their  peace,  and  partly  owing 
to  the  increased  favour  with  which  the  opinions  of  the  "  new 
views"  party  came  to  be  held.  There  was  no  formal 
indication  of  a  departure  from  the  Calvinistic  position  held 
in  former  days ;  but  in  the  pulpits  of  the  churches  and 
among  the  members  it  became  increasingly  evident  that  the 
old  differences,  which  had  never  been  very  pronounced  except 
among  the  ministers,  had  ceased  to  exist,  and  that,  both  in 
regard  to  the  universal  atonement  of  Christ  and  the  work 
of  the  Spirit  in  conversion,  the  formerly  divided  parties  had 
become  practically  one. 


James  Morison,  D.D.,  i8i6-iS 


CHAPTER   XIII. 

THE  EVANGELICAL   UNION,  i 

The  religious  movement  which  issued  in  the  formation  of 
the  Evangelical  Union  of  Scotland  had  its  centre  and  source 
in  James  Morison  of  Bathgate,  son  of  the  Eev.  Eobert 
Morison,  minister  of  the  Secession  Church  of  that  place. 
After  the  son  had  passed,  with  success  and  distinction, 
through  his  studies  in  the  Edinburgh  University  and  the 
classes  of  the  Theological  Hall  of  the  Secession  Church,  he 
became  a  probationer  of  the  Church  of  his  fathers,  and  was 
sent  to  the  out-of-the-way  place  in  the  north  of  Aberdeen- 
shire called  Cabrach.  No  sooner  had  he  taken  up  his  abode 
in  his  new  home — composed  of  a  "but  and  a  ben" — than  he 
commenced  his  labours  on  Sabbaths  and  week-days  among 
the  rural  and  scattered  population.  Under  his  ministry 
a  revival  took  place  which  sprang  out  of  a  revival  in  his 
own  heart.  He  seldom  preached  without  leading  some  to 
inquire  after  salvation,  and  how  they  might  be  right  with 
God.  This  led  Mr.  Morison  to  betake  himself  to  the  study 
of  the  Gospel,  for  the  proclamation  of  which  he  had  devoted 
his  Hfe.  As  a  student,  he  had  given  much  of  his  time  to 
the  study  of  the  works  of  the  great  theologians,  ancient  and 
modern,  especially  those  of  the  early  fathers ;  but  he  had 
not,  with  practical  earnestness  of  purpose,  examined  the 
declarations  of  the  Lord  and  His  Apostles  as  to  what  con- 
stituted the  glad  tidings  of  great  joy,  which  when  believed 

^  By  Rev.  William  Adamson,  D.D. 
137 


138  CONGREGATIONALISM    IN    SCOTLAND 

would  save  the  soul  and  lead  to  holiness  of  life.  To  his 
surprise,  and  unspeakable  delight,  he  found  that  the  Gospel 
had  been  specially  defined  by  the  Apostle  Paul  in  the  L5th 
Chapter  of  the  First  Epistle  to  the  Corinthians,  3rd  and  4th 
verses.  Tliis  led  him  to  further  thought  and  the  important 
discovery  that  as  there  was  a  gospel  for  every  creature 
it  must  be  true  that  Christ  died  for  the  sins  of  all  men 
and  not  for  the  sins  of  an  elect  number  only.  He  further- 
more perceived,  that  as  all  who  heard  the  Gospel  were 
bound  to  beheve  it,  they  were  naturally  enabled  to  do 
so.  No  sooner  was  he  convinced  of  these  fundamental  doc- 
trines than  he  was  ushered  into  a  new  region  of  religious 
thought  and  experience.  The  Fatherhood  and  universal  love 
of  God,  the  world-embracing  atonement  of  the  Lord  Jesus 
Christ,  and  the  willingness  of  God  that  all  men  should  be 
saved,  were  seen  to  be  Bible  truths  which  the  servants  of 
the  Master  were  bound  to  make  known.  From  that  moment 
they  became  the  burden  of  all  his  sermons  and  addresses, 
and  produced  most  wonderful  results.  A  wide-spread 
religious  awakening  took  place  in  the  whole  neighbourhood, 
and  many  became  new  creatures  in  Christ  Jesus.  The 
meetings  increased,  the  little  chapel  was  crowded,  the  barns 
were  crammed  with  eager  listeners,  and  the  whole  district 
was  so  deeply  stirred  that  the  concerns  of  the  soul  became 
the  chief  topic  of  conversation. 

After  labouring  with  zeal  and  success  in  various  places  in 
the  north  Mr.  Morison  received  and  accepted  a  call  to 
Clerk's  Lane  Secession  Church,  Kilmarnock,  to  which  he  was 
inducted  on  the  first  Sabbath  of  October,  1840.  The  gospel 
which  had  been  honoured  of  the  Spirit  in  the  north  was  the 
instrument  he  used  in  his  new  charge.  He  preached  with 
all  the  energy  of  a  young  and  cultured  minister  who  had  a 
passion  for  souls  and  a  supreme  desire  to  promote  the  glory 
of  the  Saviour.  The  theological  position  he  had  reached  at 
that  time — though  he  advanced  beyond  it  afterwards — was 
that  of  Gilbert,  Wardlaw,  and  the  Independents  generally. 
He  was  a  Moderate  Calvinist,  and  held  the  doctrines  of 
universal  atonement,  human  ability  to  believe  the  gospel. 


THE    EVANGELICAL   UNION  139 

along  with  the  doctrine  of  eternal  and  unconditional  election 
and  irresistible  grace.  By  the  force  of  conviction  he  had, 
unwittingly  to  himself,  departed  from  the  teachings  of  the 
subordinate  standards  of  his  Church,  the  Westminster  Con- 
fession of  Faith. 

For  this  departure  he  was  arraigned  at  the  bar  of  the 
Kilmarnock  Secession  Presbytery  on  the  2nd  day  of  March, 
1841.  After  a  prolonged  and  animated  discussion  a  motion  was 
passed  by  a  majority  of  fifteen  that  "  the  Presbytery  shall 
admonish  Mr.  Morison,  and  suspend  him  from  the  exercise 
of  his  ministry  and  the  fellowship  of  the  Church ;  aye,  and 
until  he  retract  his  errors  and  express  his  sorrow  for  the 
offence  given  to  the  brethren  in  the  Church  by  the  propaga- 
tion of  these  errors." 

Mr.  Morison  appealed  against  this  decision  to  the  Synod 
which  met  in  Glasgow  that  year,  and  the  trial  of  the  case 
commenced  on  the  8th  of  May  in  Dr.  Beatie's  church.  The 
proceedings  from  beginning  to  end  were  of  the  most 
exciting  description.  All  the  leading  ministers  of  the 
Secession  Church  took  part  in  the  discussion,  and  Mr. 
Morison  supported  his  appeal  in  an  eloquent  and  powerful 
address  which  lasted  eight  hours.  A  newspaper  of  the 
period  said :  "  In  so  far  as  the  interests  of  the  Secession 
Church,  and  of  religion  generally  is  concerned,  a  more 
important  cause  was  never  before  tried  in  Scotland."  After 
attempting,  by  means  of  a  committee,  to  get  Mr.  Morison 
to  change  his  views,  and  on  his  declining  to  be  so  treated, 
the  Synod  finally  "  declared  that  he  was  no  longer  con- 
nected with  the  United  Secession  Church,"  and  "  that  all 
ministers  and  preachers  in  this  Church  must  consider  them- 
selves prohibited  from  preaching  for  Mr.  Morison,  or 
employing  him  in  any  of  their  public  ministrations."-^  But 
none  of  these  things  moved  him,  for  he  knew  he  preached 
nothing  but  the  gospel  which  the  Holy  Spirit  made  known 

1  For  a  full  and  detailed  account  of  the  trials  of  Mr.  Morison  before  the 
Presbytery  and  Synod,  see  Hiatory  of  the  Evangelical  Union,  by  Eev. 
Dr.  Fergus  Ferguson,  and  The  Life  of  Priiicipal  Morison,  by  Kev.  Dr. 
William  A  damson. 


140  CONGREGATIONALISM    IN    SCOTLAND 

in  the  sacred  word,  and  which  had  proved  itself  to  be  the 
power  of  God  unto  salvation  in  the  case  of  hundreds  who 
heard  it  from  his  lips. 

The  Eev.  Eobert  Morison,  father  of  the  Kilmarnock 
pastor,  sympathised  with  his  son  in  his  contentions,  and  had 
been  blessed  by  his  ministry.  Having  made  known  his 
position,  he  was  unceremoniously  brought  before  the  Synod 
in  1842,  and  declared  no  longer  a  minister  of  the  Secession 
Church.  Meanwhile  the  Eev.  A.  C.  Eutherford,  Falkirk, 
and  the  Eev.  John  Guthrie,  M.A.,  Kendal,  had  protested 
against  the  decisions  of  the  Synod  in  the  case  of  the 
Morisons,  and  were  treated  in  like  manner  by  the 
court  of  1843.  The  churches  of  the  four  pastors  so  far 
adhered  to  them,  and  to  them  they  continued  to  minister 
with  renewed  spiritual  power.  Each  church  became  a 
centre  of  evangelistic  influence  and  effort,  and  an 
extensive  religious  awakening  was  experienced  among  the 
members,  and  in  the  neighbourhood  in  which  they  were 
placed. 

The  controversies  through  which  the  four  pastors  passed, 
led  them  to  take  an  important  step  theologically.  They 
found  by  the  arguments  brought  against  them  and  by 
systematic  study  of  the  Scriptures,  that  the  ground  they 
occupied  during  their  trials  before  the  Synod  was  not,  on 
the  whole,  so  secure  and  Scriptural  as  they  imagined  it  was. 
This  was  decidedly  true  of  the  leading  spirit  of  the  four, 
and  ultimately  he  was  forced  to  abandon  the  last  distinc- 
tive Calvinistic  doctrine  to  which  he  clung.  From  Moderate 
Calvinism,  Mr.  Morison  and  the  others  named  advanced  to 
the  doctrines  of  universal  atonement,  universal  and  resistible 
grace  of  the  Holy  Spirit,  conditional  election,  and  limited 
foreordination.  By  the  proclamation  of  these  doctrines 
from  the  pulpit  and  by  the  press  an  extensive  interest  was 
excited,  more  particularly  in  the  west  of  Scotland.  The 
"  new  views  "  were  welcomed  by  large  numbers,  who  left  the 
churches  where  the  doctrines  of  the  Confession  were  preached, 
and  were  formed  into  groups  for  the  study  of  the  Bible  and 
the  preaching  of  the  Gospel.      In  order  that  the  movement 


THE   EVANGELICAL    UNION  141 

might  not  run  to  seed,  and  might  be  made  permanently- 
useful,  some  organisation  was  seen  to  be  necessary. 

After  much  consultation  and  prayer  it  was  determined  to 
hold  a  meeting  of  the  expelled  pastors  and  representatives 
of  their  churches  to  consider  how  best  to  consolidate  the 
movement.  The  meeting  was  held  in  the  vestry  of  Clerk's 
Lane  Church,  Kilmarnock,  on  the  16th  day  of  May,  1843, 
and  was  attended  by  thirteen  persons — four  ministers,  one 
evangelist,  and  eight  elders — representing  three  churches 
and  two  preaching  stations.  The  Eev.  Robert  Morison, 
being  senior  minister,  was  called  to  preside,  and  the  Eev. 
John  Guthrie,  M.A.,  acted  as  clerk.  The  meeting  having 
been  formally  constituted,  Mr.  James  Morison  introduced 
the  business  by  submitting  for  the  consideration  of  the 
brethren  a  statement  of  the  basis  and  objects  of  the  pro- 
posed association.  The  statement  was  examined  with  the 
greatest  care  sentence  by  sentence,  paragraph  by  paragraph, 
and  as  a  whole.  Finally  it  was  unanimously  adopted  and 
agreed  to  be  issued  as  a  manifesto.  Its  introductory  para- 
graphs run  thus : 

"  We,  the  undersigned  Christian  Brethren,  representatives 
of  Christian  Churches,  and  others,  having  met  together  at 
Kilmarnock,  May  16th,  17th,  and  18th,  1843,  for  the  pur- 
pose of  praying  and  conferring  together  about  the  best 
means  of  being  useful  in  the  service  of  our  dear  Eedeemer, 
have  agreed  to  form  ourselves  into  an  association  under  the 
designation  of  '  Evangelical  Union.' 

"  The  objects  of  our  Union  are  mutual  countenance, 
counsel,  and  co-operation  in  supporting  and  spreading  the 
glorious,  simple,  soul-savmg  and  heart-sanctifying  '  gospel  of 
the  grace  of  God.' 

"  The  nature  of  our  Union  is  strictly  voluntary. 

"  The  members  of  our  Union  comprise  all  brethren  who 
choose  to  be  associated  with  us,  who  have  '  peace  with  God,' 
and  give  decided  evidence  of  being  '  new  creatures  in  Christ 
Jesus,'  and  who  can  concur  with  us  in  the  following  great 
principles,  which  great  principles  constitute  the  basis  of  our 
Union." 


142  CONGREGATIONALISM    IN    SCOTLAND 

Then  follows  a  statement  of  the  doctrines  or  principles 
which  were  to  constitute  the  basis  of  the  Union.  These 
are  summed  up  in  the  following : 

"  We  hold  that  the  Bible  is  the  Book  of  God,  and  that, 
amongst  other  important  truths,  it  reveals  to  us, 

"  1st,  God's  character  as  our  Sovereign  Governor. 

"  2nd,  Our  duty  as  the  subjects  of  His  government. 

"  3rd,  Our  state  and  character  as  rebels  against  the 
authority  of  His  government.     And, 

"  4th,  The  way  of  salvation  by  which  we  and  all  our 
fellow-rebels  may  be  delivered  from  the  penal  and  demor- 
alising consequences  of  our  rebellion." 

These  general  principles  are  explained  at  some  length  and 
the  doctrines  athrmed  of  the  universality  of  the  atonement, 
the  universality  and  moral  nature  of  the  influences  of  the 
Holy  Ghost,  and  the  simplicity  of  faith,  which  by  means  of 
its  object,  brings  peace  to  the  conscience  and  purity  to  the 
heart.  Brief  paragraphs  follow  as  to  the  nature  and 
o-overnment  of  a  church.  From  these  it  is  most  manifest 
they  had  departed  from  the  Presbyterial  idea  of  a  church 
and  government.  This  did  not  prove  itself  to  be  favour- 
able to  liberty  of  conscience  and  brotherly  love  in  their 
experience,  and  would  have  its  effect  on  their  views  as  to 
what  a  church  should  be  and  how  it  should  be  governed. 
It  was  therefore  declared  : 

"  That  in  reference  to  the  edification  and  usefulness  of  the 
believer,  we  hold  it  to  be  his  duty  to  associate  with  other 
believers  in  the  same  locality,  for  the  purpose  of  securing  to 
one  another  mutual  counsel,  exhortation,  warning,  and 
edification  (Heb.  iii.  13). 

"  Believers  thus  associated  constitute  a  church  (Gal.  i.  2). 

"  Every  church  thus  constituted  we  conceive  to  be 
complete  within  itself — a  separate  church  of  Christ,  over 
which  no  adjoining  church  or  churches  have  any  other 
liberty  of  control  than  that  of  Christian  counsel  and  warning. 

"  Every  such  church  is  bound  to  admit  none  to  its 
fellowship  but  such  as  enjoy  '  peace  with  God,'  and  give 
evidence  of  being  '  new  creatures  in  Christ  Jesus.'  " 


THE    EVANGELICAL    UNION  143 

"  The  Statement  of  Principles,"  both  as  to  doctrine  and 
polity,  was  not  written  in  a  formal  and  dogmatic  style. 
The  contents  of  the  manifesto  are  more  like  an  explanatory 
address,  with  Scripture  proofs,  than  a  systematic  deliverance 
regarding  beliefs.  Prefixed  to  the  whole  is  a  Note  which 
manifests  the  position  occupied  by  those  who  put  it  forth. 
The  Note  says : 

"  We  wish  it  to  be  distinctly  understood  that  the 
following  statement  of  great  principles  is  not  to  any 
degree,  or  in  any  sense,  to  be  regarded  as  a  permanent 
or  present  Standard  Book  in  the  churches  with  which  we 
are  connected ;  neither  is  it  to  be  a  test  or  term  of  com- 
munion in  any  of  these  churches.  The  Bible  is  the  only 
standard  book  which  we  recognise,  and  to  no  other  standard 
book  whatsoever  can  we  subscribe." 

The  position  thus  laid  down,  the  Evangelical  Union  ever 
adhered  to.  Formal  subscription  to  a  creed  was  never 
demanded  from  any  of  its  members.  It  reserved  to  itself 
the  power  of  issuing  a  doctrinal  declaration  when  it  was 
thought  needful  to  do  so  in  the  interests  of  the  Gospel. 
This  power  was  exercised  in  the  year  1858,  when  a 
"  Doctrinal  Declaration,"  written  by  the  Eev.  John  Guthrie, 
M.A.,  and  adopted  by  the  Conference,  was  issued.  Care 
was  taken,  in  the  preface  of  this  document,  to  state 
that  it  was  not  a  formal  creed  but  a  declaration  of  the 
faith  of  the  members  of  the  Conference  which  sent  it 
forth.  It  became,  however,  an  exceedingly  useful  deliver- 
ance, being  used  as  a  text-book  in  many  Bible  classes,  and 
was  the  means  of  dissipating  much  of  the  darkness  which 
prevailed  as  to  what  the  churches  of  the  Evangelical  Union 
believed  and  taught. 

From  this  it  will  be  seen  that  it  was  not  originally 
intended  by  the  founders  of  the  Evangelical  Union  that  it 
should  be  a  denomination,  a  sect,  or  a  separate  church. 
Individuals  could  become  members  no  matter  to  what 
section  of  the  Christian  Church  they  might  belong.  "  We 
hail,"  said  the  founders  of  the  Union,  "  as  '  true  yoke 
fellows '  all  of  every  name  and  denomination  who  wish  the 


144  CONGREGATIONALISM    IN    SCOTLAND 

pleasure  of  the  Lord  to  prosper  and  who  have  peace  with 
God,  and  evidence  their  possession  of  this  peace  by  the 
purity  and  spirituahty  of  their  lives."  In  the  addresses 
delivered  at  this  time  it  was  said  they  could  take  in  the 
Bishop  with  his  clergy,  the  Moderator  with  his  Assembly  or 
Synod,  and  the  Congregational  Union  with  all  its  ministers 
and  members.  "  It  had  room  and  to  spare  for  them  all," 
said  the  Eev.  John  Guthrie  in  one  memorable  address,  and 
his  words  revealed  the  sentiment  which  then  commonly 
prevailed.  But  this  condition  of  things  could  not  continue 
long.  The  logic  of  events  was  too  powerful  for  their  large- 
hearted  intentions  and  desires  to  be  unsectarian.  Churches 
were  formed  to  preach  and  defend  their  theological  views, 
and  these  soon  became  distinct  from  all  others,  which 
necessitated  more  organisation  in  the  Evangelical  Union, 
which  ultimately  determined  its  development  into  a  de- 
nomination as  clearly  marked  off  from  other  Christian 
churches  as  any  in  the  land. 

The  Evangelical  Union  had  another  object  in  view  than 
that  of  the  mutual  aid  and  encouragement  of  its  members. 
It  was  constituted  "  also  for  the  purpose  of  training  up 
spiritual  and  devoted  young  men  to  carry  on  and  to  carry 
forward  the  work  and  pleasure  of  the  Lord."  At  the  first 
meeting  held,  attention  was  especially  directed  to  the  subject 
of  training  up  young  men  for  the  work  of  the  ministry. 
To  this  the  brethren  felt  that  they  were  urgently  called. 
Infant  churches  were  rising — applications  were  being  made, 
more  than  could  be  met — and  besides,  in  the  several 
churches  there  were  a  few  young  men  of  decided  talent 
and  piety  who  were  eager  to  devote  themselves  to  the  work 
of  the  ministry.  In  these  circumstances  it  was  deemed 
advisable  to  take  measures  without  delay ;  and  after  solemn 
deliberation  it  was  unanimously  agreed  that  a  Theological 
Seminary  be  established  in  Kilmarnock,  under  the  superin- 
tendence of  brother  James  Morison ;  and  that  the  brethren 
recommend  to  the  several  churches  of  the  Union  that  speedy 
efforts  be  made  to  obtain  the  requisite  funds  for  supporting 
it,  as  well  as  for  carrying  out  the  other  objects  of  the  Union. 


THE    EVANGELICAL    UNION  145 

Mr.  Morison  undertook  the  duties  without  fee  or  reward, 
and  discharged  them  with  consummate  ability  and  in  the 
most  self-sacrificing  spirit.  Students  increased,  and  in  a 
few  years  the  Eev.  John  Guthrie  was  associated  with  Mr. 
Morison,  and  conducted  the  class  of  Systematic  Theology. 
The  Kilmarnock  Theological  Academy  was  thus  originated 
by  and  remained  an  integral  part  of  the  Union,  and  to  this 
fact  may  be  traced  much  of  its  success  and  of  the  brotherly 
feeling  which  characterised  its  ministers.  The  students 
were  the  Union's  students,  recognised,  watched  over,  and 
encouraged  as  such.  When  they  finished  their  curriculum 
of  study  at  the  University  and  Theological  Hall  they  were, 
after  examination  as  to  their  spiritual  state  and  fitness  for 
the  work  of  the  ministry,  ordained  as  probationers  by  the 
Conference,  and  recommended  to  the  churches  as  those  "not 
only  qualified  as  preachers  of  the  Gospel  of  the  grace  of 
God,  but  also  fitted  and  furnished  to  take  the  oversight  of 
any  Christian  Church  to  which  in  the  providence  of  God 
they  might  be  called."  The  Academy — afterwards  called 
Hall — -was  in  very  truth  an  Alma  Mater  and  the  most  cared 
for  of  all  the  institutions  of  the  Union.  It  never  wanted 
a  goodly  number  of  students,  who  loved  and  were  much 
benefited  by  their  professors. 

It  was  also  arranged  that  there  should  be  an  Annual 
Meeting  of  the  members  of  the  Union  to  hear  reports  from 
churches  and  to  transact  what  business  required  to  be  done. 
The  meeting  was  designated  the  Evangelical  Union  Confer- 
ence, and  was  presided  over  by  a  President  selected  by  the 
members.  Its  membership  was  to  consist  "  of  delegates 
from  the  churches  of  the  Evangelical  Union,  and  Evangelical 
Union  pastors  of  churches,  every  church  being  entitled  to 
send  two  delegates."  The  condition  of  membership  was 
never  changed,  and  though  it  is  rather  peculiar  in  one  or 
two  of  its  provisions,  it  was  practically  a  success.  Thus, 
for  example,  pastors  of  other  churches  than  those  of  the 
Union  had  a  seat  in  the  Conference,  and  this  was  found  to 
add  to  the  strength,  and  not  to  the  detriment  of  the 
brotherhood.      Indeed,  in  the  circumstances  of  the  churches 

K 


146  CONGREGATIONALISM    IN    SCOTLAND 

and  pastors,  it  was  the  wisest  course  that  could  have  been 
adopted,  and  contributed  not  a  little  to  the  growth  of  the 
denomination. 

The  Conference  originated  all  the  institutions  connected 
in  any  way  with  the  Union,  and  controlled  them  all,  with 
the  exception  of  the  Ministers'  Provident  Fund,  which  is 
managed  by  its  members.  These  different  departments  of 
work,  such  as  the  Theological  Hall,  Home  Mission,  Augmen- 
tation of  Stipend  Fund,  Chapel  Debt  and  Building  Fund, 
Temperance,  Sabbath  School,  Foreign  Mission,  Publications, 
and  others,  were  committed  to  the  care  of  special  com- 
mittees appointed  by  and  responsible  to  the  Conference,  to 
which  they  reported  at  the  annual  business  meeting.  All 
financial  matters  were  also  under  its  control,  and  the  detail 
of  income  and  expenditure  was  submitted  annually  for  its 
consideration  and  approval.  It  also  appointed  a  Commis- 
sion as  a  "  General  Committee  for  taking  up  any  matters 
that  may  occur  in  the  interval  of  the  meetings  and  may 
not  admit  of  delay,  and  to  watch  over  the  interests  of  the 
Union  generally." 

It  will  be  thus  seen  that  the  Conference  exercised  con- 
siderable power,  and  that  its  organisation  was  more  elaborate 
than  that  which  obtains  in  other  ecclesiastical  Unions  com- 
posed of  Independent  churches.  This  is  true ;  but  it  is 
also  true  that  in  no  single  case  did  the  Conference  seek  to 
exercise  the  slightest  control  over  the  internal  management 
of  any  of  the  churches  connected  with  it.  The  principle 
upon  which  it  ever  acted  was  that  of  recognising  that  no 
one  had  a  right  to  interfere  with  the  government  of  a 
church,  with  a  pastor  or  its  members,  though  it  recognised 
that,  as  members  of  the  Union,  and  in  relation  thereto,  it 
had  a  right  to  interfere  if  need  be.  The  Commission  was 
on  more  than  one  occasion  appealed  to  to  adjudicate  regard- 
ing differences  in  churches,  arising  from  various  causes;  but 
in  no  case  did  it  accede  to  the  appeal,  except  when  re- 
quested to  do  so  by  both  parties  concerned.  Once  or  twice 
it  was  called  upon  to  use  its  good  offices,  and  to  protect  its 
influence  and  good  name  when  likely   to  be  injured,  but 


THE   EVANGELICAL   UNION  147 

even  in  these  proceedings  there  was  no  interfering  with  the 
full  liberty  Independent  churches  and  pastors  so  love  to 
possess  and  exercise. 

As  illustrative  as  to  how  the  Conference  acted  in 
reference  to  ministers  who  had  joined  other  ecclesiastical 
bodies,  the  cases  of  those  who  became  identified  with  the 
Catholic  Apostolic  Church  may  be  cited.  Between  the 
years  1869  and  1877  a  few  of  the  pastors  of  the  Evangelical 
Union  churches  became  members  of  the  Catholic  Apostolic 
Church,  and  were  publicly  identified  with  it.  The  churches 
to  which  they  ministered  objected  to  their  remaining  as 
their  pastors,  and  asked  them  to  retire,  which  they  did. 
How  should  these  brethren  be  treated  by  the  Union  ?  was 
a  question  which  the  Commission  and  the  Conference  had 
to  consider.  They  would  not  resign  their  membership,  for 
one  of  the  principles  of  the  sect  is  that  they  can  be  bo7ia- 
fide  members  of  the  Catholic  Apostolic  Church,  and  yet 
remain  ministers  or  members  of  other  Christian  communions* 
How  to  deal  with  such  brethren  was  a  matter  of  serious 
moment  to  Evangelical  Unionists,  who  were  lovers  of 
ecclesiastical  liberty  and  defenders  of  the  right  of  private 
judgment,  and  yet  at  the  same  time  desirous  to  keep  the 
unity  of  the  spirit  in  the  bond  of  peace.  After  long  and 
prayerful  consideration  of  the  whole  facts  of  the  case  of 
the  Eev.  John  Andrew,  Eeform  Street  Church,  Dundee — 
the  first  required  to  be  dealt  with — the  Commission  agreed 
to  recommend  the  Conference  of  1869  to  adopt  the  follow- 
ing resolution : 

"  That  the  Eev.  John  Andrew,  having  first  submitted 
to  and  then  identified  himself  with  the  Catholic  Apostolic 
Church,  the  Commission  resolve  that  his  subjection  to  such 
an  authority  is  incompatible  with  his  continuing  a  member 
of  the  Evangelical  Union,  and  recommend  the  Conference 
to  authorise  the  President  to  remove  Mr.  Andrew's  name 
from  the  roll  of  ministers." 

The  Eev.  Professor  Kirk  moved  the  adoption  of  the 
resolution,  which  was  seconded  by  Eev.  J.  Guthrie  and 
unanimously  agreed  to. 


148  CONGREGATIONALISM    IN    SCOTLAND 

Similar  resolutions  were  passed  in  reference  to  the  Rev. 
Hugh  Stewart  in  1870  and  the  Eev.  E.  C.  Leal  in  1877. 
The  action  taken  by  the  Conference  in  these  cases  was 
approved  of  by  the  whole  denomination,  and  did  not,  it  was 
held,  violate  the  principles  upon  which  the  Union  was 
founded.  The  ministers  dealt  with  ceased  to  be  pastors  of 
churches  which  were  connected  or  affiliated  with  the  Evan- 
gelical Union  and  joined  a  church  which  held  tenets  and 
was  governed  by  a  polity  which  were  opposed  to  what  the 
Union  believed  to  be  in  harmony  with  the  teaching  of  the 
Bible.  It  was  therefore,  it  was  contended,  no  act  of  tyranny 
or  curtailment  of  liberty  to  remove  their  names  from  the 
roll  of  ministers  of  the  denomination.  The  case  of  the  Rev. 
James  Forrest,  M.A.,  occupied  the  attention  of  the  Com- 
mission and  Conference  in  1885.  Some  persons  outside  who 
were  ignorant  of  the  facts  thought  that  this  was  a  "  heresy 
hunt,"  and  that  Mr.  Forrest  was  expelled  from  the  Evangelical 
Union  on  account  of  the  doctrines  he  held  and  preached. 
It  was  not  so.  The  proceedings  originated  in  a  Memorial 
being  presented  to  the  Commission  by  members  of  Clerk's 
Lane  Church  complaining  of  certain  statements  which 
offended  them  and  others  on  account  of  the  language 
employed  and  the  doctrines  taught.  When  the  Memorial 
was  read  to  the  Commission  the  first  question  considered 
was  whether  it  was  within  its  province  to  receive  and  act 
upon  it.  It  was  at  once  recognised  that  the  Commission 
could  not  interfere  between  the  pastor  and  the  members  of 
his  church,  except  on  the  distinct  understanding  that  both 
parties  agreed  to  remit  the  matter  for  its  consideration  and 
decision.  An  elder  of  the  Clerk's  Lane  Church  was  a 
member  of  the  Commission  and  both  he  and  Mr.  Forrest 
had  no  objection  to  the  Commission  taking  up  and  judging 
the  case.  Both  parties  having  agreed  to  this  course,  the 
matter  was  gone  into  fully  at  various  meetings,  and  ultimately 
a  finding  was  arrived  at  that  Mr.  Forrest  should  be  coun- 
selled to  be  more  careful  in  his  utterances,  and  in  the  future 
avoid  phraseology  calculated  to  wound  some  of  his  hearers. 
Mr.  Forrest  appealed  to  the  Conference  against  the  decision 


THE   EVANGELICAL   UNION  149 

of  the  Commission,  which,  by  a  large  majority,  dismissed  his 
appeal  and  upheld  the  right  of  the  Commission  to  deal  with 
the  case  as  presented,  and  endorsed  its  finding.      At  the  next 
Conference    the   secretary  intimated   that  the   Eev.  James 
Forrest,   M.A.,  and  the  Church,  Clerk's  Lane,  Kilmarnock, 
had   withdrawn   from   the    Union,  and   their    names   were 
accordingly  removed  from  the  roll.      Mr.  Forrest  became  a 
Unitarian,  and  his  church  also  became  identified  with  that 
body.     At  the  time  it  was  said  by  the  leading  newspaper 
in  Glasgow  that  the  Evangelical  Union  by  its  action  had 
shown    how   to   deal   with    instances   where   differences   of 
doctrine  occurred  without  violating  the  principles  of  inde- 
pendency or  of  progress.      Care  was  always  taken  in  dealing 
with  such  delicate  matters  that  nothing  was  done  that  could 
infringe  on  the  liberty  of  any  loyal  member  of  the  Union ; 
at  the  same  time  its  right  was  vindicated  to  see  that  none 
of  its  members  should  compromise  its  position  or  weaken  its 
testimony  as  a  body  of  Evangelical  Christians  associated  for  the 
defence  and  proclamation  of  the  Gospel  of  the  blessed  Lord. 
Shortly   after  the  first  meeting  held  in  Kilmarnock  in 
1843   an  impetus  was  given  to  the  work  of  the  Union  by 
the   co-operation   of   a   number  of   ministers   and  students 
who  had   been  dissociated  from  the  Congregational  Union 
of   Scotland.     Amongst   the  most  prominent  of  these  were 
the    Eev.    John   Kirk,  Hamilton;    Eev.    Fergus    Ferguson, 
Bellshill;    Eev.   Peter   Mather,  Ardrossan ;   Messrs.    Fergus 
Ferguson,    Ebenezer   Kennedy,    James   B.    Eobertson,    and 
William   Bathgate.       Some    of    these   formally   joined    the 
Evangelical  Union  before  their  churches  did  so,  the  latter 
fearing,  if   they   became   members,   they   would   lose  their 
independency.       These    churches   were    in    most    instances 
affiliated,   and   contributed   regularly   and   liberally   to   the 
various    funds,    and     in   the    minds    of     the   public   were 
identified  with  the  work  and  aims  of  the  Union.      In  the 
forties    the   churches    increased   in   numbers   and   strength 
rapidly.   Notwithstanding  that  the  field  was  occupied  almost 
entirely  by  the  larger  and  older  denominations,  the  enter- 
prise and  vigour  of  the  youngest  were  manifested  in  adding 


150  CONGREGATIONALISM    IN    SCOTLAND 

to  its  number  and  influence  every  year.  Only  eight 
churches  formed  before  1843  identified  themselves  in  any 
way  with  the  Union,  and  the  others  had  to  be  gathered  in, 
organised,  and  provided  for  until  they  were  able  to  be 
self-governing.  The  forward  movement  was  attended  to 
by  the  Home  Mission  Committee,  who  started  new  causes 
and  formed  new  churches.  Scarcely  a  year  passed  without 
some  addition  being  made  to  the  congregations,  which 
numbered  in  the  year  1896,  when  it  united  with  the 
Congregational  Union,  ninety  fully  organised  churches. 
Of  these,  sixty  were  self-sustaining,  and  the  others 
were  aided  to  the  extent  of  three  hundred  and  seventy 
pounds.  The  salaries  of  the  pastors  were  not  what  might 
be  called  large,  but  there  were  few  imder  one  hundred 
poimds  per  annum,  and  these,  like  the  other  institutions 
of  the  Union,  had  been  growing  year  by  year.  The  salaries 
of  pastors  in  the  forties  and  fifties  did  not  afford  a  strong 
temptation  to  young  men  to  enter  the  ministry  of  the 
Gospel  in  this  connection,  for  not  a  few  of  them  gave 
themselves  to  the  work  with  a  prospect  of  having  little 
more  than  sixty  pounds  a  year.  Nevertheless  a  spirit  of 
loyalty  to  the  Union  and  of  an  earnest  desire  to  advance 
the  kingdom  of  God  animated  the  aspirants  for  the  sacred 
office,  and  manifested  itself  in  a  praiseworthy  manner  in 
the  liberality  of  the  members.  A  stranger  looking  on 
might  think  that  Evangelical  Unionists  were  narrow  in 
their  sympathies,  clannish  in  their  modes  of  action,  so 
closely  knit  together  were  they  in  the  bonds  of  brotherly 
affection.  This  arose  from  the  fact  that  they  were  to  a 
considerable  extent  isolated  from  other  Christians  and 
viewed  as  holding  doctrines  not  in  harmony  with  the 
orthodox  faith  of  Presbyterian  churches.  It  could  be  said 
of  a  very  truth  throughout  their  history,  notwithstanding 
they  frequently  differed  one  from  the  other  and  had  occa- 
sionally family  doctrinal  disputes.  Behold  how  these 
Christians  love  one  another ! 

A  word    may  be    said    as    to    the  way   the    press   was 
employed    by    the    ministers   and   members    of    the   Evan- 


THE    EVANGELICAL    UNION  151 

gelical  Union  in  the  carrying  out  of  their  mission.  They 
had  faith  in  the  power  of  the  press,  and  used  it,  we 
venture  to  say,  more  extensively  than  any  other  denomi- 
nation in  Scotland,  according  to  their  numbers.  From 
the  very  first  the  pen  and  the  press  were  called  into 
requisition  to  expound  and  propagate  their  views  of  divine 
truth  and  to  defend  their  theological  position.  This  was 
a  necessity,  because  of  the  opposition  from  the  pulpit  and 
misrepresentations  which  privately  prevailed,  and  could 
only  be  successfully  met  by  the  printed  page.  Tracts 
without  number  were  written  and  circulated,  pamphlets 
by  the  thousand  were  scattered  abroad,  volumes  were 
published  by  the  score,  and  periodical  literature  was  started 
and  carried  on  with  vigour.  A  monthly,  The  Day  Star, 
was  issued,  which  had  a  large  circulation  in  all  parts  of 
the  English-speaking  world  for  nearly  half  a  century.  The 
Deivdrop,  a  halfpenny  monthly  for  children,  had  also  a 
large  circulation,  and  continued  all  the  time  the  Union 
existed.  The  Christian  Neivs,  a  weekly  newspaper,  was 
started  in  the  year  1846,  and  continues  to  this  day,  and 
is  the  oldest  religious  paper  in  Britain.  The  Evangelical 
Repository,  a  quarterly  magazine  of  theological  literature, 
was  commenced  in  1854,  and  continued  for  thirty-four 
years.  Forward,  a  monthly,  devoted  to  the  exposition  of 
a  Liberal  Evangelical  Theology,  existed  for  seven  years,  and 
had  as  contributors  some  young  men  whose  names  are  now 
amongst  the  foremost  in  the  literary  and  theological  world. 
These  periodicals,  though  devoted  to  the  interests  of  the  Evan- 
gelical Union,  were  not  official  organs,  but  were  carried  on 
by  private  persons,  and  on  that  account  were  more  indepen- 
dent in  their  treatment  of  subjects,  and  reached  a  larger  class 
of  readers.  The  contributors  were  generally  the  pastors  of 
the  churches,  who  rendered  freewill  service,  and  felt  that 
their  vocation  was  not  to  be  only  preachers  of  the  Word 
by  means  of  the  voice,  but  also  preachers  by  means  of  the 
printed  page.  Their  service  was  given  with  right  good 
will,  as  unto  the  Master,  and  their  reward  was  His  smile 
and  "  Well  done." 


152  CONGREGATIONALISM    IN    SCOTLAND 

Although  there  was  nothing  in  the  constitution  or  the 
stated  objects  and  aims  of  the  Evangelical  Union  regarding 
temperance,  the  furtherance  of  this  good  cause  was  viewed 
as  part  of  its  mission.  Without  any  law  demanding  ab- 
stinence from  intoxicating  drink  on  the  part  of  the  ministers 
or  students,  it  was  soon  found  that  they  were  all  abstainers, 
and  they  viewed  this  as  part  of  practical  Christianity.  No 
licensed  liquor-seller  was  allowed  to  become  a  member  of 
the  churches,  and  if  any  did  become  such  they  were  told  to 
withdraw,  or  they  would  be  expelled.  This  action  was 
taken  on  the  ground  that  drink-selling  was  an  anti-Christian 
trade  opposed  to  the  teaching  and  spirit  of  Jesus  Christ, 
and  should  not  be  treated  as  a  lawful  business.  Whether  a 
drink-seller  was  a  Christian  or  not  they  did  not  judge — 
that  was  a  matter  between  the  soul  and  God — but  they  had 
no  hesitation  in  affirming  that  the  trade  was  not  in  harmony 
with  the  mind  of  Christ,  and  was  a  most  deadly  foe  to  the 
advancement  of  the  Saviour's  kingdom  in  the  world.  Being 
morally  wrong,  they  contended  that  the  drink  trade  could  not 
be  politically  right,  and  should  be  put  down  as  a  source  of 
manifold  evils  by  the  strong  arm  of  the  law.  This  was  the 
position  taken  by  the  fathers  of  the  Union  and  endorsed 
by  the  great  majority  of  the  members.  To  the  advocacy  of 
these  principles  many  of  the  ministers  and  others  devoted 
much  of  their  time  and  energy  when  other  churches  looked 
with  a  little  suspicion  on  the  whole  temperance  movement. 
That  the  work  and  publications  of  the  members  of  the 
Evangelical  Union  had  an  effect  upon  the  theology  and 
religious  life  of  Scotland  has  been  acknowledged  by  many 
competent  judges.  As  we  write,  the  newspapers  report  a 
speech  of  an  influential  minister  of  a  Presbyterian  church 
in  Glasgow,  in  which  he  says  they  were  much  indebted  to 
the  late  Principal  Morison  for  the  great  improvement  of  the 
tone  of  the  pulpit  of  these  days  from  that  of  former  years. 
There  was  less  now  of  fire  and  brimstone  and  more  of  the 
love  and  kindness  of  God  in  Jesus  Christ.  Others  have 
borne  like  testimony,  and  this  has  gone  far  to  make  up  for 
the  struggles  and  the  sacrifices  which  were  undergone  when 


THE    EVANGELICAL    UNION  153 

this  section  of  the  Christian  Church  was  everywhere  spoken 
against.  Now  that  it  is  united  with  others  of  like  mind, 
its  churches,  ministers,  and  friends  are  reconsecrating  them- 
selves  to  the  work  of  the  furtherance  of  the  kingdom  of 
God,  the  saving  and  sanctifying  those  for  whom  Christ  died, 
and  whom  the  Father,  the  Son,  and  the  Spirit  desire  to  bless. 


EVANGELICAL  UNION   THEOLOGICAL   HALL.i 

It  was  in  the  month  of  May,  1843,  that  the  Evangelical 
Union  was  formed  in  Kilmarnock,  and  the  first  session  of 
the  Theological  Academy  was  held  the  same  year,  in  the 
months  of  August  and  September,  in  the  same  town. 

The  Eev.  James  Morison  was  requested  to  be  professor, 
and  he  continued  for  fifty  years  the  principal  teacher.  He 
was  the  originator  of  the  Theological  Hall,  and  took  a  deep 
interest  all  his  life  in  the  training  of  young  men  for  the 
ministry.  Having  had  the  advantages  of  a  University 
curriculum  under  distinguished  teachers  whom  he  greatly 
admired,  Mr.  Morison  had  the  desire  to  instruct  his  students 
as  efficiently  as  possible ;  and  everyone  who  came  under  his 
influence  was  impressed  with  the  necessity  of  education  for 
the  exposition  of  the  Bible.  He  never  lowered  his  standard, 
and  was  never  pleased  with  less  than  the  best ;  but  he  had 
to  keep  in  mind  the  "  supplies  "  required  by  students  and 
churches,  and  make  the  most  of  the  men  who  came  to  be 
trained  as  preachers.  In  a  session  of  eight  weeks  for  three 
or  four  years  he  accomplished  by  his  personal  efforts,  by  his 
example  and  inspiration  more  than  some  teachers  do  in 
eight  years.  He  quickened  intellectual  life  by  his  scholar- 
ship and  fervent  admiration  of  theology,  and  united  zeal 
for  study  with  love  for  God  and  man,  combining  piety  with 
learning  in  a  degree  seldom  surpassed.  The  smallness  of 
the  class  never  lessened  the  enthusiasm  of  the  professor. 
The  attendance  at  the  E.U.  Academy  for  the  first  ten  years 
was  only  98,  for  the  second  ten  years  65,  and  for  the  third 

iBy  Rev.   Robert  Craig,  M.A.,  D.D. 


154  CONGREGATIONALISM    IN    SCOTLAND 

56.  In  the  first  period  some  students  were  enrolled  who 
did  not  become  ministers ;  and  in  the  class  of  1843  there 
were  only  five  regular  students,  of  whom  one  is  still  spared 
— Eev.  Professor  Hunter,  of  Leith — and  one,  Eev.  William 
Landels,  D.D.,  joined  the  Baptists  in  1844. 

In  the  class  of  1844,  held  in  Kilmarnock,  we  find  the 
name  of  the  Eev.  Fergus  Ferguson,  M.A.,  D.D.  In  the 
class  of  18.57  appears  the  name  of  the  Principal  of  Mans- 
field, Eev.  A.  M.  Fairbairn,  M.A.,  D.D.,  LL.D.  The  classes, 
1861  to  1865,  were  the  largest  in  the  history  of  the  Evan- 
gelical Union.  There  were  47  enrolled  students  during 
these  four  years.  Dr.  Morison  was  then  assisted  by  other 
three  Professors :  Prof.  Kirk  taught  Pastoral  Theology ; 
Prof.  Taylor,  Systematic  Theology ;  Prof.  Hunter,  Hebrew ; 
Dr.  Morison  taught  Evangelical  Theology,  and  his  lectures 
on  Eomans  Third  were  then  delivered. 

When  Dr.  Morison  removed  from  Kilmarnock  to 
Glasgow  the  students  met  in  the  hall  of  North  Duudas 
Street  Church,  and  latterly  in  18  Moray  Place,  Eegent 
Park,  Glasgow. 

For  many  years  the  Eev.  John  Guthrie,  M.A.,  D.D., 
acted  as  Professor  of  Old  Testament  Exegesis,  until  he , 
accepted  a  call  to  London.  During  periods,  when  Dr. 
Morison  was  unwell,  several  ministers  were  requested  to 
act  as  lecturers  to  the  students.  In  the  year  1876  Dr. 
Morison  resigned  his  professorship,  but  was  requested  by 
Conference  to  continue  to  act  as  Principal. 

Eev.  Eobert  Craig,  M.A.,  was  appointed  in  1876  to  the 
Chair  of  New  Testament  Exegesis  and  Biblical  Criticism, 
and  acted  as  Professor  till  1879,  when  he  resigned,  having 
accepted  a  call  to  Manchester.  By  that  time  Dr.  Morison's 
health  was  so  far  restored  that  he  was  able  again  to  take 
the  Exegetical  Chair  for  some  years. 

In  1891  Dr.  Ferguson  was  requested  to  be  Professor  of 
New  Testament  Exegesis,  and  he  undertook  the  duties  till 
1896. 

Eev.  Alexander  M'Nair,  M.A.,  has  been  Professor  of 
Hebrew  since  1885.      The  union  of  the  C.U.  and  the  E.U. 


THE   EVANGELICAL   UNION  155 

took  place  in  1896.  Dr.  Taylor  and  Prof.  M'Nair  have 
been  teaching  in  the  Theological  Hall  of  the  Congregational 
churches  of  Scotland  since  1897.     Dr.  Taylor  retired  in  1899. 

During  its  whole  history  the  session  of  the  E.U.  Hall 
was  only  eight  weeks  in  August  and  September.  Dr. 
Morison,  in  adopting  the  autumn  session,  followed  the 
custom  of  the  Secession  Hall,  in  which  he  was  trained. 

All  the  professors  have  been  pastors  of  churches.  At 
the  time  that  they  were  fulfilling  the  duties  of  teachers 
in  the  Theological  Hall  their  pulpits  were  supplied  as  often 
as  they  desired.  The  honorariimi  given  was  small,  but 
the  work  was  done  faithfully,  and  often  it  was  very 
laborious.  Dr.  Morison  some  years  required  a  written 
exercise  every  day  from  every  student  on  his  exegetical 
lectures,  and  he  must  have  spent  hours  in  the  examination 
of  these  papers,  marking  every  error  and  noting  all  that 
was  praiseworthy.  The  professors  were  assisted  in  the  annual 
examinations  for  admission  by  many  brethren,  to  whom 
the  papers  were  sent  by  the  Secretary  to  the  Hall.  The 
amount  of  theological  reading  prescribed  left  the  students 
few  leisure  hours.  The  Committee  saw  applicants  and 
heard  reports  on  their  studies  before  they  were  allowed 
to  join  the  Hall.  The  rule  was — four  sessions  at  the 
University  and  five  at  the  Hall.  Latterly  it  was  understood 
that  "  if  any  student  desired  to  finish  his  course  of  study  at 
the  close  of  his  fourth  academic  session  he  had  to  stand  an 
examination  in  Systematic  Theology,  Exegesis,  Hebrew, 
Philosophy,  and  some  prescribed  Theological  Treatises." 

In  the  fifty-three  years  from  1843  to  1896,  305  names  of 
students  are  found  in  the  List  of  Alumni.  Many  of  them 
have  done  honourable  work  as  ministers  of  the  Gospel, 
and  others  have  devoted  themselves  to  medicine  and  litera- 
ture and  commercial  life. 

Almost  all  the  churches  of  the  Evangelical  Union 
were  content  to  wait,  when  there  was  a  vacancy,  until 
they  could  find  an  E.U.  student  or  minister  to  become  their 
pastor.  They  loved  the  theology  of  the  Evangelical 
Union,  and  preferred  ministers  who  knew  it  and  preached 


156  CONGREGATIONALISM    IN    SCOTLAND 

it.  Most  of  the  students  had  frequent  appointments  as 
preachers,  and  acquired  power  in  speaking. 

For  many  years  there  were  no  bursaries,  and  every 
student  had  to  support  himself.  But  there  was  a  rare 
feeling  of  comradeship,  and  every  one  knew  all  the  rest. 

If  a  man  did  not  love  Christ  he  had  no  temptation  to 
seek  to  be  an  E.U.  student  or  minister.  Many  heroic  lives 
have  been  spent  by  those  who  have  felt  themselves  called 
of  God  to  preach  the  Gospel  in  the  churches  of  the  Evan- 
gelical Union,  and  all  the  ministers  gratefully  acknowledge 
the  education  received  in  the  E.U.  Hall. 


Rev.  Robert  Morison,  1782-1855.  Rev.  John  Guthrie,  D.D.,  1814-18 

Rev.  John  Kirk,  D.D.,  1813-1886. 
Rev.  Fergus  Ferguson,  D.D.,  1824-1897.  Rev.  A.  M.  Wilson,  1820-1888. 


CHAPTER   XIV. 

CARDROSS   AND   CRANBROOK  CASES. 

About  the  year  1861  what  was  called  the  "  Cardross 
Case  "  was  before  the  Court  of  Session,  and  the  proceedings 
in  connection  with  it  furnished  a  fitting  opportunity  to 
Congregationalists  and  others  not  belonging  to  the  Free 
Church,  which  was  directly  interested  in  the  case,  of 
showing  their  opposition  to  the  interference  of  the  civil 
courts  in  the  affairs  of  churches  not  connected  with  the 
State.  The  principle  involved  was  one  of  as  large 
importance  to  Congregationalists  as  to  Free  Churchmen. 
The  Rev.  Mr.  Macmillan,  minister  of  the  Free  Church 
in  Cardross,  had  been  found  guilty  by  his  Presbytery 
of  certain  charges  affecting  his  moral  character.  The 
case  was  carried  from  the  Presbytery  to  the  Synod, 
and  ultimately  to  the  General  Assembly,  which  con- 
firmed the  judgment  of  the  Presbytery,  and  suspended 
Mr.  Macmillan  from  the  ofiice  of  the  ministry  sine  die. 
That  gentleman  thereupon  presented  a  petition  to  the 
Court  of  Session  praying  it  to  interdict  the  Assembly  from 
carrying  its  sentence  into  effect.  He  was  then  summoned 
to  appear  before  the  Assembly,  and  asked  whether  he  had 
actually  presented  the  petition  referred  to.  On  acknow- 
ledging that  he  had  done  so,  he  was,  according  to  what 
was  alleged  to  be  the  law  and  usage  of  the  Free  Church  in 
such  cases,  summarily  deposed  from  the  ofi&ce  of  the 
ministry.      From  this  sentence  Mr.  Macmillan  appealed  to 

157 


158  CONGREGATIONALISM    IN    SCOTLAND 

the  Court  of  Session,  asking  that  the  Free  Church  should 
be  summoned  to  produce  the  sentence  of  deposition,  "to  be 
seen  and  considered "  by  the  Lords  of  Session,  that  they 
might  annul  or  reduce  the  same.  The  cases  came  before 
the  Lord  Ordinary  (Benholme)  who  dismissed  it  as  one 
which  the  civil  court  was  not  competent  to  deal  with. 
An  appeal  having  been  made  to  the  first  division  of  the 
Court,  both  parties  were  asked  to  give  in  minutes  setting 
forth  the  admissions  they  respectively  made  in  regard  to 
the  writings  referred  to  in  the  proceedings,  and  whether 
they  did  or  did  not  renounce  further  "  probation."  This 
having  been  done,  it  was  expected  that  judgment  would  be 
pronounced  in  the  case,  that  is,  as  to  the  competence  of 
the  Court  to  deal  with  the  case  ;  but  instead  of  that  the 
Court  ordered  inquiry  to  be  made  whether  the  Free  Church 
Assembly  (the  defenders)  would  "  satisfy  production,"  that 
is,  produce  the  two  sentences  of  suspension  and  deposition 
in  order  to  be  seen  and  considered  by  the  Court.  The 
Assembly,  while  willing  to  give  information  regarding  its 
procedure  in  suspending  and  deposing  Mr.  Macmillan, 
refused  to  produce  its  sentences  in  order  that  they  might 
be  "  seen  and  considered  "  with  a  view  to  their  reduction. 
This  they  did  on  the  ground  that  the  submission  to  the 
Court  of  the  documents  by  which  their  judgment  as  a 
church-court  took  effect,  would  have  been  to  acknowledge 
the  right  of  the  civil  court  to  review  their  decisions,  which 
would  have  been  contrary  to  their  principles  as  a  body 
that  claimed  entire  independence  of  the  civil  court  in  all 
spiritual  or  ecclesiastical  acts,  save  in  so  far  as  these  involved 
a  question  of  pecuniary  loss  or  damage.  The  right  of  a 
civil  court  to  adjudicate  upon  a  question  of  damages  they 
were  willing  to  admit ;  but  they  claimed  that  no  civil 
court  had  a  right  to  review  their  spiritual  or  ecclesiastical 
acts  in  themselves,  or  to  annul  them. 

It  may  be  difficult  for  those  not  versed  in  legal  and 
ecclesiastical  matters  to  perceive  the  practical  importance  of 
the  questions  involved  in  this  case,  but  ministers  and 
members    of  nearly   all  the   non-established   churches  con- 


CARDROSS    AND    CRANBROOK   CASES  159 

sidered  that  the  demand  of  the  Court  of  Session  implied  the 
assertion  of  its  authority  to  interfere  with  the  exercise  of 
discipline  by  free  churches.  It  was  on  this  ground  that 
many  Congregatioualists  felt  called  upon  to  support  the  Free 
Church  in  its  refusal  to  acknowledge  any  such  authority. 
Their  views  were  expressed  by  the  Eev.  Dr.  Alexander  at  a 
large  public  meeting  held  in  Edinburgh  on  14th  January, 
1861,  and  which  was  addressed  by  Drs.  Cairns,  Cunningham, 
Somerville,  Goold,  and  Guthrie.  The  following  is  an  extract 
from  Dr.  Alexander's  address  : 

"  It  may  be  said,  What  harm  will  this  claim  on  the  part 
of  the  civil  court  do  you  ?  If  your  discipline  has  been 
rightly  and  justly  exercised,  that  needs  only  to  be  shown, 
and  the  court  will  confirm  it ;  and,  on  the  other  hand,  if  you 
have  erred,  or  acted  wrongly,  it  is  surely  desirable  that  your 
error  should  be  corrected,  and  the  wrong  you  have  done  be 
undone  by  the  court.  Now,  let  me  say  at  once  that  I  ask 
no  exemption  from  liability  to  answer  in  a  court  of  law  for 
any  wrong  I  have  done,  either  through  ignorance  or  malice, 
to  any  individual  in  the  exercise  of  church  discipline,  any 
more  than  I  claim  such  exemption  in  the  case  of  wrongs  I 
may  do  to  any  one  in  my  personal  capacity.  But  I  think 
I  have  a  right  to  demand  that  whatever  becomes  of  me  in 
the  case  of  an  action  against  me  for  an  ecclesiastical  act,  the 
sentence  I  have  pronounced  shall  be  allowed  to  stand  intact, 
shall  abide  as  res  judicata,  which  no  power  on  earth  can 
alter  or  annul  but  the  power  by  which  it  was  originally 
pronounced.  With  this  I  cannot  consent  that  any  civil 
court  in  the  world  shall  intermeddle.  I  care  not  whether 
the  court  shall  think  fit  to  confirm  or  annul  it ;  in  either 
case  a  principle  is  affirmed  and  a  claim  advanced  which  I 
am  constrained  to  repudiate.  If  the  party  who  has  been  the 
subject  of  discipline  thinks  himself  wronged  or  aggrieved  in 
his  civil  interest,  let  him  by  all  means  go  into  the  court  if 
he  chooses,  and  prove  his  case  if  he  can,  and  seek  redress  ; 
so  far  he  is  within  the  province  of  civil  jurisdiction.  But 
if  he  asks  the  judge  to  come  into  my  church,  and  examine 
its  proceedings  with  a  view  to  determine  whether  these  have 


160  CONGREGATIONALISM    IN   SCOTLAND 

been  properly  conducted,  and  whether  the  sentence  which 
has  been  pronounced  is  one  which  ought  to  be  allowed  to 
stand,  I  then  say  the  judge  is  asked  to  go  wholly  beyond 
his  power  and  proper  province ;  and  if  he  accedes  to  such  a 
request  I  must,  with  all  respect,  but  very  firmly,  do  the  best 
I  can  to  shut  the  door  in  his  face,  and  keep  my  church 
sacred  from  such  intrusion." 

The  question  as  to  the  right  of  the  court  to  exercise  the 
power  it  claimed  was  never  settled,  the  appellant  having 
withdrawn  from  the  case. 

In  1866  what  was  called  the  "  Cranbrook  Case"  created  a 
good  deal  of  interest,  not  only  among  Congregationalists  but 
also  among  Presbyterians  and  others,  who  were  curious  to 
know  how  Congregationalists  would  deal  with  a  case  of 
alleged  "  heresy,"  as  this  was.  The  minister  of  the  Congre- 
gational church  in  Albany  Street,  Edinburgh,  who  had  at 
one  time  been  a  Unitarian  minister,  had  for  some  time  been 
preaching  discourses  which,  because  of  the  divergence  of  the 
theological  opinions  set  forth  in  them  from  those  held  by 
both  Congregationalists  and  Presbyterians,  excited  great 
attention  and  discussion.  Christian  people  in  Edinburgh, 
and  indeed  throughout  the  country,  were  startled  and  pained 
at  finding  a  preacher  belonging  to  the  Congregational  body 
uttering  sentiments  believed  to  be  repugnant  to  the  religious 
belief  and  feeling  of  Congregationalists  on  vital  points  of  the 
Christian  faith.  Having  no  formal  creed,  and  no  church- 
courts  to  deal  with  heresy,  but  holding  by  the  principle  that 
every  church  is  independent  of  external  control,  both  in 
regard  to  its  doctrine  and  the  management  of  its  affairs,  it 
was  difficult  for  Presbyterians,  and  even  for  some  Congre- 
gationalists, to  see  how  ministers  and  churches  of  the 
Congregational  denomination  could  vindicate  their  reputation 
for  orthodoxy  while  a  church  remained  in  their  connection 
whose  pastor's  opinions  were  notoriously  heretical,  and  at 
the  same  time  refrain  from  interfering  with  the  liberty  of 
the  church  and  its  pastor.  No  case  quite  similar  having 
ever  been  known  among  Congregational  churches  in  Scot- 
land,   which    had    hitherto    shown    general    unanimity    in 


CARDROSS   AND    CRANBROOK   CASES  161 

adherence  to  vital  Christian  doctrines  and  good-fellowship 
in  their  relations  to  each  other,  some  doubts  arose  as  to  the 
proper  course  to  take  in  order  to  show  that  in  his  teaching 
Mr.  Cranbrook  was  alone  to  be  held  responsible  for  the 
views  he  had  expressed,  and  that  no  Congregationalists, 
except  those  who  might  signify  their  adherence  to  his 
doctrines,  were  to  be  held  as  sympathising  with  him.  At 
length,  at  a  conference  of  ministers  in  Edinburgh,  it  was 
agreed  that  the  right  course  to  follow  was  that  those 
ministers  who  had  taken  part  in  the  public  services  of  Mr. 
Cranbrook's  "  induction "  or  "  recognition,"  and  who  had 
thereby  introduced  him  to  the  other  churches  and  ministers 
of  the  denomination,  should  ask  Mr.  Cranbrook  to  meet 
them  in  friendly  conference.  Dr.  Alexander  was  requested 
to  send  a  letter  to  Mr.  Cranbrook,  inviting  him  to  the 
proposed  meeting.  In  his  letter  Dr.  A.  was  careful  to  be 
very  explicit  as  to  the  purpose  for  which  he  and  his  fellow- 
ministers  sought  an  interview :  "  The  object  they  (the 
ministers  who  had  been  present  at  the  induction  service) 
have  in  view  in  requesting  this  conference  is  to  ascertain 
your  views  on  some  points  of  revealed  truth,  on  which  they 
have  been  led  to  believe  that  you  hold  views  very  different 
from  those  hitherto  held  and  taught  in  our  churches.  In 
taking  this  step  they  do  not  pretend  to  assume  to  control 
your  liberty  of  thought  and  speech.  They  desire  only  satis- 
faction for  themselves,  that  they  may  know  whether  they 
can  consistently  continue  to  recognise  you  as  a  brother 
minister."  The  reply  of  Mr.  Cranbrook  showed  that  he  had 
quite  misapprehended  the  object  the  ministers  had  in  view 
in  inviting  him  to  a  friendly  conference,  for  in  very  sharp 
and  peremptory  terms  he  declined  the  invitation  to  what  he 
called  a  "  Consistorial  Court,"  in  vindication  of  his  "  liberty 
freely  to  teach  what  he  had  learned  of  God,"  and  of  which 
he  asserted  the  ministers  were  trying  their  best  to  deprive 
him.  In  replying  to  this  letter  Dr.  Alexander  pointed  out 
Mr.  Cranbrook's  mistake  in  supposing  that  the  ministers 
desired  to  interfere  with  his  liberty  in  any  way,  but  simply 
wanted   satisfaction    for    themselves   that   Mr.    Cranbrook's 

L 


162  CONGREGATIONALISM    IN    SCOTLAND 

views  of  Divine  truth  were  the  same  they  were  led  to 
believe  they  were  when  they  attended  and  took  part  in  his 
induction  services,  by  which  they  virtually  introduced  him 
to  the  churches  of  the  denomination  as  one  worthy  of  their 
confidence  as  a  teacher  and  preacher  of  the  same  Gospel  in 
which  they  all  believed.  In  a  subsequent  letter  Mr.  Cran- 
brook  asserted  that  had  he  known  that  by  being  present  at 
the  induction  service  they  claimed  the  right  to  interrogate 
him  as  to  his  doctrinal  views,  he  would  then  and  there  have 
asked  them  to  withdraw.  In  making  this  assertion  Mr. 
Cranbrook  indicated  his  ignorance  of  the  custom  that  had 
prevailed  among  the  Scottish  Congregational  churches, 
namely,  that  when  ministers  were  invited  to  attend  an 
ordination  or  induction  service  they  claimed  the  liberty  of 
satisfying  themselves  by  personal  interview  or  by  perusal  of 
the  statement  the  minister-elect  intended  to  make  at  the 
service  as  to  whether  they  could  "  recognise "  him  as  a 
brother  minister.  This  right  was  used  only  in  cases  of 
ministers  called  by  a  church  of  whom  the  invited  ministers 
had  but  little  knowledge,  or  of  whose  belief  and  teaching 
they  had  doubt.  In  most  cases  the  ministers  present  had 
had  opportunities  of  personally  knowing  the  teaching  of  the 
minister-elect,  either  as  a  student  of  the  Theological  Hall  or 
by  his  being  accredited  by  other  ministers  in  whom  they 
had  confidence.  The  mistake  of  the  Edinburgh  ministers 
was  in  not  asking  for  a  friendly  conference  with  Mr.  Cran- 
brook before  they  attended  his  induction  service,  and  making 
clear  to  him  the  grounds  upon  which  they  were  present  to 
recognise  him.  But  they  acted  in  good  faith,  believing  that, 
having  been  a  Congregational  minister  in  good  standing 
among  his  brethren  in  England,  they  might  fairly  assume 
that  his  religious  beliefs  were  substantially  the  same  as  their 
own.  The  result  of  the  correspondence  was  that  the 
ministers  "  suspended  ministerial  communion "  with  Mr. 
Cranbrook,  on  the  ground  that  his  published  views  on  some 
vital  points — especially  on  prayer — were  such  as  were 
utterly  at  variance  with  the  "  things  most  surely  believed  " 
among   them.     These   views   were   so   pronounced  that  no 


CARDROSS   AND    CRANBROOK   CASES  163 

conference  with  Mr.  C.  was  really  required  to  satisfy  the 
ministers  or  any  others  as  to  the  opinions  he  held,  but  they 
desired  to  deal  courteously  with  him  in  the  hope  that 
possibly  he  might  have  some  explanations  to  make  which 
might  modify  or  remove  the  unfavourable  impressions  his 
discourses  had  produced.  Mr.  Cranbrook's  own  action  shut 
out  any  hope  they  had  in  that  direction.  The  action  of  the 
Edinburgh  ministers  was  subsequently  vindicated  in  rather 
a  painful  way.  In  February  of  1867  Mr.  C.  resigned  the 
pastorate  of  the  church  in  Albany  Street  owing  to  the 
expression  of  increasing  dissatisfaction  with  his  teaching  on 
the  part  of  many  of  the  congregation.  He  continued  for  a 
short  time  to  lecture  in  a  hall  in  Edinburgh,  but  his  spirit 
of  bitter  antagonism  to  all  Christian  churches,  with  which 
he  declared  himself  thoroughly  disgusted,  and  his  equal 
antagonism  to  many  of  the  most  cherished  beliefs  of  Chris- 
tian people,  were  such  as  to  repel  rather  than  attract 
hearers.      Within  a  few  years  after  his  resignation  he  died. 


CHAPTER  XV. 

INSTITUTIONS   OF   CONGEEGATIONAL  CHURCHES. 

SOCIETIES. 

The  Congregational  and  Evangelical  Unions  and  the  Theo- 
logical Halls  have  been  regarded  as  the  leading  institutions 
connected  with  the  Congregational  churches  in  Scotland,  not 
only  because  their  objects  and  aims  have  been  recognised  as 
the  most  important  in  the  interests  of  the  churches,  but  also 
because  the  money  raised  for  them  has  been  more  than  for 
other  objects ;  but  a  sketch  of  the  origin  of  the  other 
societies  connected  with  the  churches  is  given  here. 

In  1820  the  Scottish  Congeegational  Ministers' Widows' 
Fund  was  originated.  This  was  really  an  extension  of  the 
work  of  the  Congregational  Union,  with  the  difference  that 
whereas  the  latter  was  specifically  a  "  church  "  aid  society, 
the  Widows'  Fund  was  designed  to  be  a  Pastoral  Aid 
Society.  It  was  recognised  by  those  who  had  a  sympathetic 
interest  in  the  pastors  of  the  churches  and  their  work  that, 
although  the  aid  given  by  the  Union  had  materially  relieved 
the  anxieties  of  many  of  the  pastors  as  to  the  support  of 
themselves  and  their  families,  their  incomes  were  so  small  as 
to  make  it  hardly  possible  for  them  to  make  any  provision 
for  the  widows  or  families  they  might  leave  behind  them  in 
the  event  of  their  decease.  The  fact,  too,  that  many  worthy 
ministers  had  from  time  to  time  been  found  who  were  left 
in  somewhat  straitened  circumstances  when  compelled  by 

164 


INSTITUTIONS  OF  CONGREGATIONAL  CHURCHES    165 

age  or  infirmity  to  retire  from  active  service,  indicated  the 
necessity  of  making  provision  for  such  cases.  By  the  small 
payment  of  one  guinea  yearly  each  minister  was  admitted  to 
the  benefits  of  the  Fund.  Of  course  this  source  of  income 
was  known  to  be  quite  insufficient  to  meet  the  claims  that 
were  anticipated  as  likely  to  be  made  on  the  Fund,  but  it 
was  expected  that  contributions  from  the  churches  and 
individuals  would  provide  an  income  from  which  needed 
help  might  be  given  as  necessity  for  it  arose.  The  Fund 
was  divided  into  two  branches — an  "  equitable  "  and  "  charit- 
able "  branch.  Under  the  former  each  widow  or  family  of 
a  deceased  minister  was  secured  an  annuity  of  £10 ;  and 
under  the  latter  there  was  given  in  addition  such  sum  as 
cases  of  special  need  might  demand,  or  such  an  enhancement 
of  the  "  equitable  "  annuity  as  the  state  of  the  funds  might 
warrant.  Grants  from  the  Fund  were  also  made  on  behalf 
of  "  acred  brethren "  at  the  discretion  of  the  committee. 
Several  changes  have  been  made  in  the  regulation  of  the  Fund 
since  1874.  In  that  year  it  was  decided  that  no  further 
grants  be  made  to  "  aged  brethren,"  in  view  of  the  pro- 
vision made  for  them  by  the  Congregational  Ministers' 
Provident  Fund,  but  the  claims  of  members  at  that  date 
were  reserved.  Prior  to  1882,  ministers  leaving  Scotland, 
and  thereby  ceasing  to  be  connected  with  the  Fund,  had 
been  entitled  to  receive  back  their  subscriptions  without 
interest,  but  in  that  year  it  was  decided  that  in  such  cases 
only  two-thirds  of  the  subscriptions  should  be  returned, 
reserving  the  claims  of  existing  members. 

Both  in  regard  to  its  laudable  aims  and  from  a  financial 
point  of  view,  this  institution  has  been  one  of  the  most 
successful  of  the  societies  connected  with  the  churches. 
Although  the   grants   "iven  to  widows   and   children   have 

o  o  o 

never  been  of  such  an  amount  as  entirely  to  provide  for  their 
support,  they  have  afforded  timely  and  welcome  relief  to  many 
who,  but  for  them,  would  have  felt  the  pinch  of  poverty, 
and  many  a  worthy  pastor  who  has  been  unable  to  provide 
for  those  depending  upon  him  has  had  his  mind  relieved  by 
the   assurance    that    they    would    receive    the  aid  of   this 


166  CONGREGATIONALISM    IN    SCOTLAND 

benevolent  Fund  in  the  event  of  his  death.  For  many  years 
the  income  of  the  Fund  continued  to  increase  year  by  year, 
and  enabled  its  committee  to  add  largely  to  its  capital 
account,  the  interest  from  which  became  available  as  a 
further  increase,  while  enabling  the  committee  to  deal  all 
the  more  liberally  with  applicants  for  aid.  A  large  part  of 
the  capital  has  come  from  the  donations  and  legacies  of 
individuals,  but  for  which  the  income  from  church  contribu- 
tions and  from  members  would  have  come  far  short  of 
providing  for  the  expenditure  each  year.  In  1900  the 
capital  stood  at  £12,805  6s.  lOd.,  and  the  widows  or  children 
of  twenty-seven  pastors  were  receiving  aid  from  the  Fund. 

The  Scottish  Congregational  Ministers'  Provident 
Fund  was  originated  in  1859.  The  necessity  for  this  Fund 
had  long  been  felt.  The  salaries  of  most  of  the  pastors 
had  been  so  limited  as  to  make  it  well-nigh  impossible  for 
them  to  do  little  more  than  provide  for  themselves  and  for 
those  dependent  on  them  while  engaged  in  active  service. 
When  overtaken  by  age  or  sickness  they  had  therefore  to 
rely  on  the  kindness  of  their  churches  or  of  benevolent 
friends.  In  not  a  few  cases,  also,  ministerial  brethren  felt 
themselves  compelled  to  remain  at  their  posts  as  pastors 
when  they  themselves  needed  the  rest  they  had  earned  by 
their  laborious  lives,  and  when  their  churches  required  the 
services  of  younger  and  more  vigorous  men  to  take  the 
oversight  of  them.  It  was  for  the  sake  of  both  pastors  and 
churches  that  the  Fund  was  instituted,  and  during  the  forty 
years  it  has  been  in  existence  it  has  done  good  and  timely 
service  to  both.  The  annuity  at  first  aimed  at  was  £40, 
but  for  many  years  it  has  been  £60,  and  is  available  by 
members  in  case  of  failing  health,  or  when  they  reach  the 
age  of  65  years.  The  income  of  the  Fund  has  been  derived 
from  subscriptions  of  beneficiary  members  of  one  guinea 
annually,  subscriptions  from  churches  and  individuals,  and 
interest  on  invested  funds.  The  latter  have  now  reached 
the  sum  of  £16,605  17s.  9d. 

The  Evangelical  Union  Ministers'  Provident  Fund 
Society  was  originated  in   1867,  with  the  same  object  in 


INSTITUTIONS  OF  CONGREGATIONAL  CHURCHES    167 

view  as  that  of  the  Scottish  Congregational  Ministers' 
Provident  Fund,  but  with  the  additional  object  of  making 
some  provision  for  the  widow  or  children  of  a  deceased 
member  by  a  single  payment  of  the  sum  of  £60.  The 
annual  subscription  of  beneficiary  members  is  £1,  and  they 
become  entitled  to  the  benefit  of  the  Fund  on  reaching  the  age 
of  67  years,  or  becoming  incapacitated  for  service  before 
that  age.     The  capital  of  the  Fund  in  1900  was  £7677  8s.  2d. 

Although  these  two  Funds  and  the  Widows'  Fund  are 
under  separate  management,  they  may  be  described  as 
really  auxiliaries  of  the  Congregational  Union,  their  objects 
being  to  aid  pastors  of  churches  by  providing  annuities  for 
them  in  their  old  age  or  infirm  health,  and  for  their  widows 
after  them.  If  the  churches  gave  salaries  to  their  pastors 
which  would  enable  them  to  make  this  double  provision, 
there  would  be  no  need  for  these  Funds ;  it  is  only  to 
supply  the  lack  of  the  churches  that  the  Funds  have 
become  necessary.  Hence  the  grants  of  the  Congregational 
Union  under  its  "  church-aid  "  branch,  and  the  annuities  of 
the  Provident  and  Widows'  Funds,  form  part  of  a  stipend- 
aid  scheme  in  the  interests  of  both  churches  and  ministers. 
One  regrettable  feature  of  the  operations  of  both  Funds  is 
the  small  amount  of  support  given  them  by  the  churches 
for  whose  sake  they  are  carried  on,  only  a  fraction  of  the 
annual  income  being  derived  from  church-subscriptions. 
A  little  reflection  ought  to  convince  members  of  the 
churches  that  these  Funds  have  the  highest  claims  upon 
them  for  liberal  support,  seeing  that  by  the  provision  made 
for  their  ministers  and  ministers'  widows  the  churches 
themselves  are  thereby  relieved  to  a  large  extent  of  the 
obligation  that  primarily  falls  on  them  to  provide  for  those 
who  have  given  them  their  strength  and  labour  in  the 
ministry  of  the  Word. 

The  Scottish  Congkegational  Chapel  Building  Society 
originated  in  1866,  the  aim  of  its  promoters  having  been  to 
aid  in  the  erection,  purchase,  alteration,  or  improvement  of 
Congregational  Chapels  throughout  Scotland,  and  to  provide 
for  the  extinction    of  chapel    debts.      The  promoters  were 


168  CONGREGATIONALISM    IN    SCOTLAND 

moved  by  a  desire,  not  only  to  aid  those  who  were  engaged 
in  the  work  of  building  new  places  of  worship,  but  also  to 
relieve  pastors  and  others  from  the  trouble  and  even 
humiliation  of  going  from  place  to  place  soliciting  aid  for 
building  schemes  in  connection  with  their  churches.  It 
was  hoped  that  by  having  a  central  fund  to  which  all  able 
and  willing  to  aid  in  this  important  work  could  send 
contributions,  the  work  might  be  better  done,  and  with  less 
trouble  and  anxiety,  than  by  means  of  begging  deputations. 
The  aid  of  the  Fund  is  given  by  means  of  grants,  and  of 
loans  at  nominal  interest.  The  amount  of  the  capital  of 
the  Fund  is  £4101.  The  income  is  derived  from  individual 
and  church  subscriptions,  and  interest  on  investments.  This 
Fund  is  not  yet  incorporated  with  the  Congregational  Union. 

The  Chapel  Debt  and  Building  Fund  in  connection 
with  the  Evangelical  Union  was  instituted  by  the  Con- 
ference in  1868,  "to  assist  by  gifts  or  loan,  without  interest, 
in  defraying  chapel  debts,  and  building  or  repairing  places 
of  worship,  belonging  to  the  churches  of  the  Evangelical 
Union  of  Scotland."  The  objects  are  here  similar  to  those 
of  the  Scottish  Congregational  Chapel  Building  Society. 
It  is  now  instituted  as  one  of  the  societies  of  the  Con- 
gregational Union,  and  a  new  set  of  rules  was  adopted  in 
1898.      In  1899  the  capital  was  £5922  18s.  Id. 

The  Conference  of  Scottish  Congregationalists  was 
instituted  in  1869  with  the  view  of  enabling  the  ministers 
and  members  of  the  Congregational  Union  to  confer 
together  on  important  subjects  which  at  the  time  were 
not  regarded  as  coming  within  the  scope  of  the  Union. 
At  the  meetings  of  the  Conference  papers  were  read  and 
discussed  bearing  upon  various  aspects  of  church  life  and 
work.  Inasmuch,  however,  as  the  changes  made  in  the 
constitution  of  the  Union  allowed  of  greater  latitude  in 
the  selection  of  topics  dealt  with  at  its  annual  meetings, 
the  necessity  for  the  Conference  came  to  be  less  felt  than 
in  former  years,  and  when  the  union  of  the  Congregational 
and  Evangelical  Union  churches  took  place  in  1896  the 
Conference  ceased  to  exist. 


INSTITUTIONS  OF  CONGREGATIONAL  CHURCHES    169 

The  Scottish  Congeegational  Total  Abstinence 
Society  was  instituted  in  1867,  with  the  object  of 
promoting  the  practice  of  abstinence  among  the  members 
and  ministers  of  Congregational  churches.  The  work  of 
the  society  has  been  done  by  arranging  for  having  sermons 
on  total  abstinence  preached  by  ministers  at  the  annual 
meetings  of  the  Union,  forming  Bands  of  Hope  in  con- 
nection with  the  churches,  and  in  other  ways  seeking  to 
advance  the  cause  of  abstinence  from  strong  drinks. 

In  1879  a  Standing  Committee  of  the  Evangelical 
Union  was  appointed  "  to  promote  the  interests  of  the 
Temperance   Eeform." 

The  Pastors'  Supplementary  Stipend  Fund  was  started 
in  1872,  with  the  view  of  supplementing  the  salaries  of 
pastors,  so  that  their  income  from  all  sources  might  be  at 
least  £140  to  £150  per  annum.  The  Fund  was  originated 
by  a  number  of  laymen,  chiefly  in  Glasgow,  who  were 
concerned  to  learn  that  "  the  stipends  of  a  considerable 
number  of  the  pastors  of  churches  in  connection  with  the 
Congregational  Union  of  Scotland  were  not  adequate  to 
their  comfortable  support."  They  therefore  started  this 
Fund  in  order  to  supplement  the  efforts  of  churches  and  the 
Union  on  behalf  of  the  pastors.  Liberal  contributions 
were  given  to  the  Fund  during  the  first  few  years  of  its 
existence,  its  income  having  reached  the  figure  of  £1538  in 
1874,  and  the  committee  were  enabled  to  give  large  grants 
to  pastors,  which  afforded  welcome  relief  to  them.  For 
some  six  or  seven  years  the  supplementary  grants  of  the 
Fund  enabled  the  committee  to  raise  salaries  to  £100  in 
country  districts,  £120  in  towns,  and  £140  in  cities,  with 
£10  additional  where  there  was  no  manse.  An  arrange- 
ment was  also  made  by  which  the  annual  income  of  the  Fund 
was  divided  into  shares,  the  value  of  which  was  determined 
by  the  number  of  applications  and  the  amount  available 
for  distribution.  Pastors  of  churches  contributing  to 
salary  10s.  per  member,  but  under  15s.  received  two  shares; 
15s.  and  under  20s.  three  shares;  and  20s.  or  upwards  four 
shares.       Owing    to    the    death    of   many   of    the    original 


170  CONGREGATIONALISM    IN    SCOTLAND 

contributors  in  the  course  of  years,  the  income  of  the 
Fund  decreased  considerably,  until,  during  some  years  prior 
to  the  "  union,"  it  had  fallen  to  a  little  over  £400,  which 
was  obtained  chiefly  from  some  individual  contributors. 
When  the  churches  of  the  Congregational  and  Evangelical 
Unions  united  in  1896  the  Fund  ceased  to  exist  as  a 
separate  institution,  it  being  understood  that  its  objects 
would  be  served  by  the  "  Church-aid  "  branch  of  the  Con- 
gregational Union.  As  in  the  case  of  other  institutions 
of  the  churches,  this  Fund  owed  much  of  its  success  to  the 
efforts  of  a  few  brethren,  who  zealously  worked  on  its  behalf. 

Evangelical  Union  Augmentation  of  Stipend  Fund. — 
For  the  long  period  of  thirty  years  there  existed  no  special 
Fund  in  connection  with  the  Evangelical  Union  for  the 
augmentation  of  ministers'  stipends.  Whether  it  was  that 
the  enthusiasm,  zeal,  and  liberality  of  the  early  adherents 
of  the  Union  rendered  such  a  Fund  unnecessary,  or  whether 
the  ministers  themselves  were  so  earnest  and  zealous  in  the 
proclamation  of  the  simple,  world-wide  Gospel  as  to  render 
them  indifferent  to  their  financial  affairs,  it  would  be  difficult 
at  this  time  of  day  to  decide.  But  the  time  arrived  when 
it  was  found  necessary  to  introduce  a  systematic  organization 
to  consider  the  circumstances  and  contribute  to  the  wants  of 
the  pastors  of  small  and  struggling  congregations.  And  so 
at  the  Annual  Conference  in  October,  1873,  a  committee  of 
twelve  laymen  was  appointed  to  attend  to  the  business 
of  collecting  funds  and  distributing  them  to  such  ministers 
as  were  receiving  less  than  £150  a  year  of  salary. 

A  set  of  Eules  was  adopted  for  the  guidance  of  the 
committee. 

The  first  committee  appointed  was  composed  of  some  of 
the  most  influential  laymen  in  the  Union,  and  their  efforts 
to  obtain  funds  was  encouraging.  Between  £400  and  £500 
was  contributed  for  the  first  year  and  was  distributed  in 
sums  varying  from  £10  to  £30  to  twenty-six  pastors  whose 
salaries  were  less  than  £150. 

The  Eules  provided  that  no  grant  would  be  given  where 
the  salary  was  under  £80,  so  as  to  induce  the  congregations 


INSTITUTIONS  OF  CONGREGATIONAL  CHURCHES    171 

to  contribute  as  much  as  possible  to  the  support  of  their  own 
ministry ;  and  no  grant  was  to  be  given  unless  the  churches 
themselves  contributed  to  the  Augmentation  Fund.  Both 
of  these  rules  were  on  the  whole  carefully  adhered  to. 

Unfortunately  at  an  early  stage  of  the  history  of  the 
Fund,  a  dispute  arose  as  to  whether  the  committee  should 
reveal  the  names  of  those  pastors  who  were  recipients  of  the 
Augmentation  grants.  The  committee  then  in  office  were 
strongly  opposed  to  reveal  the  names,  although  the  8  th 
Eule  provided  "  That  the  Treasurer  of  the  Fund  shall  pre- 
sent to  Conference  a  full  and  detailed  statement  of  the 
receipts  and  disbursements  of  the  Fund  for  the  previous 
year,  duly  audited." 

The  Conference  of  1875  decided  that  this  Eule  should  be 
complied  with,  and  the  greater  number  of  the  members  of 
committee  resigned.  The  vacancies  were  however  at  once 
filled  up,  although  the  dispute  had  rather  an  injurious  effect 
upon  the  progress  of  the  Fund.  The  income  never  exceeded 
£500  per  annum,  and  the  committee  were  never  able  to  fully 
carry  out  the  original  purpose  of  augmenting  the  salaries  to 
the  minimum  of  £150  a  year.  But  there  can  be  no  doubt 
that  during  the  whole  history  of  the  Fund,  which  continued 
to  exist  till  after  the  amalgamation  of  the  two  Unions  in 
1896  took  place,  very  appreciable  assistance  was  given  to 
underpaid  pastors,  and  was  very  gratefully  appreciated  by  the 
recipients.  For  a  good  many  years  a  few  of  the  wealthier 
members  of  the  E.U.  gave  very  handsome  contributions  to 
the  Fund,  but  in  course  of  time  these  wealthy  members 
passed  away,  and  in  consequence  the  contributions  suffered 
to  some  extent ;  and  in  later  years  the  receipts  averaged  a 
little  over  £300  per  annum.  But  by  that  time  the  scale  of 
salaries  had  improved  to  some  extent,  and  the  falling  off  in 
the  Fund  was  not  so  severely  felt  as  it  would  otherwise  have 
been. 

PEEIODICALS. 

Among  the  various  religious  agencies  in  connection  with 
Independent  churches  in  Scotland,  none  has  probably  been 


172  CONGREGATIONALISM    IN    SCOTLAND 

more  influential  and  useful  than  its  periodical  literature. 
The  magazines  that  have  from  time  to  time  appeared  have 
done  much  to  keep  in  remembrance  the  great  truths  and 
principles  professed  by  them,  to  foster  a  spirit  of  unity  and 
interest  in  their  common  cause,  and  to  supply  them  with 
interesting  and  valuable  information  regarding  each  other's 
work  and  the  progress  of  religion  generally.  In  their  pages 
many  matters  of  practical  interest  have  been  discussed,  and 
several  of  the  schemes  of  the  churches  owe  their  origin  in 
large  measure  to  such  discussions. 

The  first  periodical  in  connection  with  Congregational 
churches  in  Scotland  was  the  Missionary  Magazine,  the  first 
number  of  which  appeared  on  16th  July,  1796.  With  the 
single  exception  of  the  London  Evangelical  Magazine  it  was 
the  first  religious  periodical  in  the  United  Kingdom,  and 
probably  in  the  world.  Originated,  in  the  first  instance,  to 
supply  information  and  to  excite  interest  in  connection  with 
foreign  missions,  it  became,  in  the  course  of  a  few  years,  the 
organ  of  the  Congregational  churches,  and  while  it  never 
ceased  to  give  a  large  place  to  the  foreign  missionary  enter- 
prise, it  devoted  an  increasing  portion  of  its  space  to  the 
operations  of  Congregational  churches.  Its  first  editor  was 
the  Rev.  Greville  Ewing,  who  for  four  years  continued  to 
edit  it,  but  who,  owing  to  the  pressure  of  other  duties  that 
fell  to  him  about  the  year  1800,  had  to  relinquish  his 
charge.  For  some  years  it  was  conducted  by  Mr.  John 
Aikman  and  others,  and  in  1814  its  name  was  changed  to 
that  of  the  Christian  Herald.  A  further  change  took  place 
in  1835  when  it  became  the  Scottish  Congregational  Magazine. 
From  1814  till  1880  the  magazine  had  as  its  editors  brethren 
whose  names  are  associated  with  the  history  of  the  churches 
in  a  marked  degree — John  Aikman,  Dr.  George  Payne, 
Gilbert  Wardlaw,  David  Davidson,  G.  D.  Cullen,  Henry 
Wilkes,  Edward  Napier,  Henry  Wight,  Dr.  W.  L.  Alexander, 
Dr.  James  Campbell,  Robert  Spence,  Professor  Robbie,  Dr. 
Stark,  and  Dr.  Russell.  In  1881  a  further  change  was 
made  in  the  name,  and  it  became  The  Scottish  Congrcga- 
tionalist.      From  that  year  till  the  present  time  its  editors 


INSTITUTIONS  OF  CONGREGATIONAL  CHURCHES    173 

have  been  Messrs.  Eoss,  Auchterlonie,  W,  D.  Mackenzie, 
David  Caircl,  A.  E.  Henderson,  and  Messrs,  Alexander  Brown 
and  T.  Templeton,  the  present  editors.  In  the  month  of 
July,  1900,  the  magazine  entered  on  its  107th  year. 

It  was  not  long  after  the  formation  of  the  Evangelical 
Union,  that  its  leading  ministers  realised  that  if  they  were 
to  keep  in  touch  with  all  their  brethren,  scattered  as  they 
were  throughout  Scotland  and  elsewhere,  and  exercise  an 
influence  on  those  who  were  not  of  their  religious  circle, 
they  must  use  the  press  to  the  utmost  extent  possible,  and 
have  a  newspaper  and  other  periodicals.  The  idea  of  a 
newspaper  originated  with  the  Eev.  Dr.  Kirk,  Edinburgh, 
who  enlisted  the  co-operation  of  the  late  Sir  Wilfrid 
Lawson,  Mr.  David  Eeid,  Dunfermline,  and  Eev.  Eobert 
Simpson,  Glasgow.  They  started  the  Christian  News,  the 
first  copy  of  which  was  issued  on  the  5th  day  of  August, 
1846,  the  editor  being  the  Eev.  Peter  Mather,  Congrega- 
tional minister,  Ardrossan.  At  first  it  sold  at  fourpence 
halfpenny  a  copy,  and  had  a  comparatively  large  circulation, 
on  both  sides  the  Border.  It  found  its  way  into  many 
homes  by  reason  of  its  advocacy  of  temperance,  it  being  at 
that  time  almost  the  only  paper  which  advocated  the  cause 
of  abstinence  and  the  prohibition  of  the  liquor  traffic. 
After  Mr.  Mather  resigned  his  position  as  editor,  his  place 
was  filled  by  Dr.  Kirk  as  nominal  editor,  who  had  associated 
with  him  Mr.  Eobert  Martin  and  Mr.  Peter  Bruce  as  acting- 
editors.  This  arrangement  continued  until  the  paper  passed 
into  the  hands  of  Mr.  T.  D.  Morison,  who  secured  the 
services  of  the  Eev.  Dr.  Adamson,  the  present  editor,  Messrs. 
Inglis  Ker  &  Co.  being  now  proprietors.  He  had  been  a 
regular  contributor  to  its  pages  from  1867,  and  contributed, 
besides  other  articles,  all  the  "  Notes  and  Comments  "  and 
the  most  of  the  reviews.  He  has  been  assisted  by  several 
sub-editors,  the  first  of  whom  was  the  late  Eev.  Eobert 
Hood,  whose  racy  articles  were  much  appreciated  by  the 
readers.  The  price  of  the  paper  was  reduced  to  twopence 
in  1876,  and  more  recently  to  a  penny.  It  is  now  the 
oldest  religious  newspaper  in  Scotland,  and  was  the  first  of 


174  CONGREGATIONALISM    IN    SCOTLAND 

that  now  large  family  of  newspapers  that  take  the  name  of 
""  Christian."  Its  existence  speaks  volumes  for  the  spirit  of 
the  denomination,  and  the  self-sacrifice  of  its  editors  and 
contributors  who  have  devoted  themselves  to  its  support 
during  upwards  of  half  a  century,  and,  in  most  cases,  with- 
out any  recompense  but  that  of  seeking  to  do  good. 

The  Day  Star  {a  monthly)  was  started  in  1846  by  the  late 
Kev.  Dr.  Kirk,  who  continued  to  be  its  editor  until  1876, 
when  he  had  to  give  up  the  work  owing  to  failing  health. 
Soon  after  this  the  periodical  ceased  to  appear.  In  the 
pages  of  the  Day  Star  there  were  many  articles  bearing  on 
practical  Christian  life,  and  much  interesting  information 
regarding  the  work  of  the  Evangelical  Union  churches. 

In  1848  Dr.  Kirk  also  started  the  Deiv  Drop,  a  monthly 
magazine  for  young  people,  which  he  continued  to  edit  until 
his  death.  The  late  Mrs.  Kirk  continued  his  work,  and 
after  her  death  the  Dew  Drop  became  the  property  of  her 
son,  the  Eev.  John  Kirk,  who,  along  with  Mrs.  Kirk,  con- 
tinues to  conduct  this  interesting  and  useful  magazine. 

The  Evangelical  Repository,  "  a  Quarterly  Magazine  of 
Theological  Literature,"  commenced  in  1854,  and  was 
published  for  34  years.  Its  originators  were  Messrs.  Eobert 
Moyes,  James  Cochran,  James  S.  Lang,  and  William  Adam- 
son,  who  became  security  against  loss.  They  consulted  the 
Eev.  Dr.  Morison,  who  at  once  fell  in  with  their  plans  and 
took  the  position  of  editor.  Its  price  was  one  shilling,  and 
it  consisted  of  eighty  pages.  Its  object  was  to  expound  and 
defend  the  doctrines  of  the  Evangelical  Union  and  the 
evangelical  verities  generally.  After  being  editor  for  fifteen 
years  Dr.  Morison  resigned  his  place,  and  appointed  the  Eev. 
Dr.  Fergus  Ferguson  as  his  successor,  who  conducted  it  till  the 
year  1886,  when  it  was  turned  into  a  monthly  at  the  price 
of  sixpence,  under  the  editorship  of  Dr.  Adamson.  The 
proprietor  stopped  the  magazine  in  1888.  It  had  a  large 
staff  of  contributors,  who  latterly  gave  their  articles  without 
monetary  reward. 

Forward,  "  a  Monthly  Magazine  for  the  promotion  of  a 
Liberal    Evangelical     Theology    and     the    advancement    of 


INSTITUTIONS  OF  CONGREGATIONAL  CHURCHES    175 

Practical  Christianity,"  was  started  in  1867  with  the  design 
of  extending  the  influence  of  the  views  of  divine  truth  held 
by  the  Evangelical  Union,  and  those  who  sympathised  with 
them.  Its  editor  was  the  Eev.  Dr.  Adamson,  who  carried  it 
on  for  seven  years,  and  gave  it  up  because  of  the  pressure  of 
pastoral  and  other  work  after  he  removed  to  Edinburgh. 
The  contributors  were  sought  for,  to  as  large  an  extent  as 
possible,  outside  of  the  denomination,  and  some  of  those  who 
now  stand  high  in  the  literary  world  had  their  first  contribu- 
tion published  in  the  pages  of  Forward.  Among  these  may 
be  mentioned  Dr.  William  Eobertson  Nicoll,  the  Eev.  Dr. 
George  Matheson,  and  the  Eev.  Dr.  Thomas  Whitelaw. 
Among  the  other  contributors  were  Principal  Fairbairn, 
William  Honyman  Gillespie,  author  of  "  The  Argument  A 
Priori"  Eev.  George  Gilfillan,  and  others.  The  circulation 
of  the  magazine  was  to  a  considerable  extent  among  those 
who  were  outside  the  denomination. 

Besides  these,  there  were  the  two  monthlies,  the  Evangelical 
Witness,  which  existed  for  two  years,  and  the  Evangelical 
Union  Magazine,  which  was  issued  as  the  organ  of  the  body, 
but  continued  for  only  two  years.  The  latter  could  not  be 
made  to  pay,  and  was  given  up  for  that  reason.  All  the 
other  periodicals  were  not  the  official  organs  of  the  Evan- 
gelical Union,  but  the  property  of  private  persons  who  took 
on  them  all  the  responsibilities  connected  with  their  manage- 
ment. This  was  found  to  work  more  satisfactorily  than  if 
they  had  been  the  organs  of  the  denomination.  The  arrange- 
ment saved  both  money  and  friction,  and  secured  freedom  on 
the  part  of  both  editors  and  contributors. 

For  some  years  prior  to  the  change  of  the  name  of  The 
Scottish  Congregational  Magazine  to  that  of  The  Scottish 
Congrcgationalist  in  1881,  The  Advance  was  originated  and 
conducted  by  friends  connecte(^  with  churches  of  the 
Congregational  Union  in  the  west  of  Scotland.  It  was  the 
first  penny  monthly  periodical  in  connection  with  these 
churches,  and  did  good  service  in  endeavouring  to  stir  a 
lively  interest  in  the  work  of  the  churches,  under  the 
editorship  of  the  Eev.  Thomas  Brisbane.     When  the  Scottish 


176  CONGREGATIONALISM    IN    SCOTLAND 

Congregationalist  appeared  as  a  penny  monthly,  the  Advance 
ceased  to  exist. 

The  Evangelical  Union  Magazine  was  started  in  1896, 
"  for  the  maintenance  of  Evangelical  Union  principles,"  and 
is  the  organ  of  the  minority  party  of  the  Evangelical  Union 
who  declined  to  enter  into  the  union  of  the  Congregational 
and  Evangelical  Unions  in  that  year.  It  is  a  penny 
monthly,  and  its  pages  contain  articles  bearing  on  the 
principles  of  the  Evangelical  Union  and  on  temperance, 
besides  giving  information  regarding  the  churches  it  repre- 
sents.     The  Eev.  John  Kirk  is  the  editor. 


CHAPTER  XVI. 

UNION   OF  CONGREGATIONAL   AND 
EVANGELICAL   UNIONS. 

The  history  of  religion  in  Scotland  shows  that  the  smaller 
the  points  of  difference  between  one  religious  party  and 
another,  the  greater  the  alienation  between  them ;  but  only 
for  a  time.  In  the  course  of  a  generation  the  leaders  in 
ecclesiastical  divisions  begin  to  regard  with  more  friendly 
feelings  those  from  whom  they  separated,  and  a  new  genera- 
tion arises  who  attach  less  importance  to  the  differences 
that  separated  those  of  former  days.  The  records  of  denomi- 
national bitterness  in  the  early  part  of  the  century,  on  the 
one  hand,  and  of  the  re-union  of  formerly  divided  church 
parties  at  a  later  time,  on  the  other,  amply  prove  this.  The 
history  of  the  churches  of  the  Congregational  body  and 
those  of  the  Evangelical  Union,  shows  that  this  historical 
precedent  has  been  followed  in  their  case  as  closely  as  in 
the  case  of  their  denominational  neighbours.  For  many 
years  the  two  parties  were  alienated,  and  had  little  inter- 
course with  each  other.  But  in  the  course  of  time  it 
became  evident  that  both  churches  and  ministers  were 
disposed  to  regard  each  other  with  more  friendly  feelings 
than  in  former  years,  and  that  they  recognised  the  fact  that 
they  belonged  to  one  body  of  Independent  churches,  among 
which  there  was  far  more  of  agreement  than  difference. 
This  change  was  owing  partly  to  the  dying  out  of  the  older 
M  177 


178  CONGREGATIONALISM    IN    SCOTLAND 

men  who  had  been  leaders  in  the  divisive  movements  of 
earlier  years,  and  partly  to  the  advent  of  younger  ministers 
of  churches  who  did  not  attach  the  same  importance  to  the 
points  in  dispute  that  had  separated  their  fathers,  or  who 
had  come  to  recognise  the  fact,  that  in  regard  to  the 
preaching  of  a  full  and  free  Gospel,  the  churches  of  the  two 
sections  of  Independents  were  practically  at  one.  At  the 
same  time  a  change  had  taken  place  in  the  attitude  of 
members  of  the  churches  in  regard  to  doctrinal  differences. 
They  had  no  longer  the  same  interest  in  discussing  the 
points  of  difference  between  Calvinists  and  "  Morisonians," 
as  they  were  called.  Other  questions  had  come  to  the  front 
that  diverted  attention  from  the  old  grounds  of  difference. 
Further,  the  testimony  of  the  Evangelical  Union  regarding 
not  only  a  universal  atonement,  but  also  the  universal  work 
of  the  Holy  Spirit  had  come  to  be  virtually  accepted  by  the 
Congregational  churches,  and  indeed  by  many  belonging  to 
Presbyterian  churches,  though  in  the  case  of  the  latter  the 
change  was  indicated  chiefly  in  ignoring  "  limitarian  "  views 
of  the  atonement  and  of  the  work  of  the  Spirit,  and  in  the 
exhibition  of  the  Gospel  as  a  message  of  divine  love  to  all 
men. 

Although  the  feeling  in  favour  of  a  closer  approach  to 
each  other  of  the  two  sections  of  Independent  churches  had 
often  been  expressed  by  many  individual  ministers  and 
members  it  was  not  until  the  year  1867  that  any  formal 
indication  of  it  was  given.  In  that  year  there  appeared  a 
correspondence  in  the  Christian  Neivs  in  which  a  Con- 
gregational minister  and  "  two  E.U.  ministers  "  took  part, 
and  who  strongly  advocated  union  between  the  two  bodies  of 
churches.  The  proposal  was  strenuously  opposed  by  several 
correspondents  on  the  Evangelical  Union  side,  and  notably 
by  the  editor  of  the  paper,  and  it  became  evident  that  the 
time  was  not  ripe  for  any  overt  action.  In  1877  there 
appeared  several  articles  in  the  Scottish  Congregational 
Magazine  in  favour  of  Union,  and  at  the  annual  meeting 
of  the  Congregational  Union  in  that  year  the  movement 
took   a  practical  form    by  the   appointment   of   a  delegate 


UNION  OF  CONGREGATIONAL  CHURCHES         179 

(the  late  Eev.  Dr.  David  Eussell)  to  the  Evangelical  Union 
meetings.  In  1878  the  good  feeling  of  the  brethren  of  the 
Evangelical  Union  was  shown  by  their  appointment  of  a 
delegate  (the  late  Eev.  Dr.  Fergus  Ferguson)  to  represent 
them  at  the  meetings  of  the  Congregational  Union,  and 
from  that  time  there  continued  to  be  a  yearly  exchange  of 
delegates  from  both  bodies  of  churches  until  their  ultimate 
union.  At  the  annual  meetings  of  the  Congregational 
Union  in  1885  further  progress  was  made  by  the  favourable 
reception  of  a  paper  at  the  Conference  of  Scottish  Con- 
gregation alists  on  "  Union  between  the  Churches  of  the 
Evangelical  Union  and  the  Congregational  Union,"  and 
the  discussion  which  followed  resulted  in  the  adoption  of 
a  resolution  instructing  the  committee  to  consider  by  what 
means  fellowship  and  practical  co-operation  could  be  pro- 
moted between  the  two  sections  of  churches,  and  also  to 
make  inquiries  of  the  Evangelical  Union  on  the  whole 
subject  of  union.  At  the  same  time  the  deacons  of  the 
Congregational  churches  attending  the  meetings  took  action 
on  the  same  lines,  and  appointed  a  committee  to  confer 
with  the  office-bearers  of  Evangelical  Union  churches,  and 
to  endeavour  to  ascertain  whether  a  feeling  in  favour  of 
union  existed  in  that  body,  and  if  so  to  take  what  steps 
might  be  deemed  necessary  to  promote  the  same.  A  joint- 
meeting  of  office-bearers  of  both  denominations  was  held 
in  April,  1886,  with  the  result  that  a  resolution  was 
passed  to  the  effect  that  it  was  desirable  that  a  union 
should  take  place,  and  a  committee  was  appointed  to  con- 
sider matters  of  detail  in  connection  with  the  proposal. 
The  committee  met  in  February  1887,  and,  as  the  result, 
it  was  agreed  to  ask  each  of  the  churches  of  both  Unions 
to  state  (1)  whether  it  was  in  favour  of  the  proposed 
union,  (2)  whether  it  approved  of  the  proposed  draft  of 
union  submitted,  and  (3)  whether  it  had  any  suggestions 
to  make  on  the  whole  subject.  The  draft  basis  was 
briefly  (1)  that  the  name  of  the  united  body  should  be  the 
Congregational  Evangelical  Union ;  (2)  that  there  should 
be  no  more  limited  doctrinal  basis  of  union  than  the  great 


180  CONGREGATIONALISM    IN    SCOTLAND 

principles  of  the  evangelical  faith  and  the  congregational 
independence  of  the  churches,  and  that  special  doctrines 
as  to  the  mode  of  Divine  operations  or  the  Divine  methods 
by  which  the  blessings  of  the  Gospel  are  conveyed  to  men, 
ought  to  be  left  to  individuals  and  churches,  and  have  no 
place  as  a  doctrinal  formula  or  theological  creed  in  the 
constitution  of  any  association  of  Independent  churches ; 
(3)  that  the  united  denominations  should  continue  their 
efforts  for  the  suppression  of  intemperance ;  and  (4)  that 
in  regard  to  finance  there  should  be  one  common  purse, 
but  that  the  details  of  this  question  be  left  for  future 
consideration  and  adjustment.  Sixty  churches  of  the 
Congregational  Union  sent  replies  to  the  queries.  To  the 
first,  38  churches  answered  in  the  affirmative,  3  in  the 
negative,  and  29  sent  no  reply.  To  the  second,  30  churches 
sent  a  favourable  reply,  2  were  unfavourable,  and  28  sent 
no  reply.  Of  the  Evangelical  Union  churches  43  sent 
replies.  To  the  first  query  30  sent  favourable  replies,  to 
the  second  2  sent  replies  in  the  negative,  and  27  sent  no 
replies.  From  the  response  made  by  the  churches,  and 
the  remarks  made  by  some  of  them,  it  was  evident  that 
they  were  not  prepared  to  deal  with  the  question  of  union 
in  a  decided  way,  owing,  as  was  stated  by  some,  to  the 
lack  of  sufficient  information,  and  of  time  for  careful 
consideration. 

A  further  step  in  the  direction  of  fraternal  co-operation 
was  taken  at  the  annual  meeting  of  the  Congregational 
Union  in  1887  by  the  committee  being  instructed  to  consider 
whether  it  was  desirable  to  have  a  conference  between  the 
committees  of  that  Union  and  the  Evangelical  Union,  for 
the  purpose  of  arriving  at  an  understanding  with  regard  to 
the  appointment  of  agencies  and  the  distribution  of  funds,  so 
as  to  avoid  unnecessary  waste  of  resources,  and  to  arrange 
with  the  committee  of  the  Evangelical  Union  for  holding 
such  a  conference. 

In  March  1887  there  was  a  friendly  conference  between 
the  ministers  of  the  Congregational  and  Evangelical  Unions 
in  Glasgow  on  the  subject  of  union,  with  the  result  that  the 


UNION    OF   CONGREGATIONAL   CHURCHES        181 

following   questions  were  adopted  for  the  consideration  of 
the    Congregational    and     Evangelical    Union    committees : 
"  1.  Whether  it  be  desirable  and  practicable  to  have  a  con- 
ference of  the  committees  of  both  bodies,  with  the  view  of 
arriving  at   such   an   understanding  in  appointing  agencies 
and  distributing  funds  as  may  avoid  unnecessary  waste  of 
resources.      2.  Whether  a  united  meeting   representative  of 
the  churches  of  both  bodies  can  be  held  with   the  view  of 
promoting  Christian  fellowship  between  the  churches,  and 
such  unity  of  purpose  and  action  in  all  that  relates  to  their 
common  interest  as  may  be  helpful  to  them  as  churches,  and 
serve  to  promote  the  interests  of  the  Eedeemer's  kingdom. 
3.  Whether,  in  view  of  the  desire  expressed  by  ministers  and 
members   of   churches   of    the    Congregational    Union    and 
Evangelical  Union  for  a  closer  union  with  the  Congregational 
Union  of  England  and  Wales  than  at  present  exists,  an  effort 
should    be   made   to   ascertain   to   what  extent  this   desire 
prevails ;  and  if  it  is  found  to  be  general,  whether  and  what 
steps  should  be  taken  to  give  effect  to  it,  if  found  practicable, 
after   conference    with    Congregationalists   in    England   and 
Wales."     The  proposals  were   discussed  at  the  Conference 
of  the  Evangelical  Union  in  1888.  and  remitted  for  further 
consideration   to   the   commission   of  that    body,   with   the 
result  that   a  resolution  was  passed  to  the  effect  that   "in 
view   of  the   difference   of  opinion   which  the  discussion  at 
last  Conference    brought   to  light,   and   of  the  interests  of 
our    churches,    the     commission     unanimously    recommend 
that   discussion  of  the  subject  of  union  with   the  Congre- 
gational Unionists  should  not  in  the   meantime  be  further 
prosecuted." 

During  the  next  four  years  the  subject  of  union  did  not 
cease  to  engage  the  attention  of  many  of  the  ministers  and 
members  of  both  Unions,  and  was  repeatedly  discussed  in 
the  pages  of  the  Scottish  Congregationalist  and  the  Christian 
Neivs.  At  length,  at  the  annual  meeting  of  the  Congrega- 
tional Union  in  1892,  a  resolution  was  adopted  to  appoint  a 
special  committee  for  the  following  purposes  :  "1.  To  inquire 
thoroughly   whether   the   proposed   union   is   desirable   and 


182  CONGREGATIONALISM    IN    SCOTLAND 

practicable ;  2.  to  invite  the  Conference  of  the  Evangelical 
Union  to  appoint  a  similar  committee  to  confer  with  the 
committee  of  this  Union  on  the  matters  aforesaid ;  3.  if  the 
result  of  the  said  Conference  be  in  favour  of  union,  said 
committee  of  this  Union  shall  carefully,  and,  if  possible,  in 
conference  with  said  committee  of  the  Evangelical  Union, 
study  the  steps  which  must  be  taken  towards  the  consum- 
mation of  the  proposed  union ;  and  4.  that  a  report  from 
said  committee  shall  be  presented  at  next  annual  meeting 
of  the  Congregational  Union." 

At  next  annual  meeting  of  the  Congregational  Union  the 
special  committee  reported  that  the  proposed  union  is  de- 
sirable ;  that  in  order  to  discover  its  practicability  eight 
members  had  considered  and  reported  on  doctrinal,  legal, 
financial,  institutional,  ecclesiastical,  and  temperance  questions 
in  their  bearings  on  the  subject  of  union ;  and  that  the 
committee  had  invited  the  Conference  of  the  Evangelical 
Union  to  appoint  a  similar  committee  to  confer  with  them 
on  the  whole  subject  of  union,  which  that  body  had  cordially 
agreed  to  do.  The  committee  further  reported  that  a  meet- 
ing of  the  joint-committee  of  both  Unions  met  on  27th 
March,  1893,  and  after  friendly  discussion  it  was  agreed  to 
appoint  a  sub-committee,  consisting  of  members  of  both 
committees,  to  draw  up  a  short  doctrinal  statement  for  the 
consideration  of  a  future  conference  of  the  two  committees, 
and  another  sub-committee  to  investigate  the  institutions  of 
both  bodies.  It  was  also  agreed  to  adopt  the  following 
resolution :  "  This  meeting  of  joint-committees  of  the  Evan- 
gelical Union  and  Congregational  Union  finds  that  the 
proposed  union  is  desirable,  and  expresses  its  confidence 
that  all  practical  difficulties  can,  with  care  and  patience,  be 
overcome."  The  report  was  adopted  unanimously,  and  the 
special  committee  reappointed  to  study  further  the  details 
of  a  scheme  of  union,  in  conjunction  with  a  similar  com- 
mittee of  the  Evangelical  Union,  and  report.  At  this 
meeting  a  statement  was  submitted  by  several  ministers  of 
the  Congregational  Union  in  the  west  of  Scotland  to  the 
effect   that,  without  in   any  way  expressing  disapproval   of 


UNION    OF   CONGREGATIONAL   CHURCHES        183 

union,  they  wished  it  to  be  recorded  that,  in  the  event  of 
the  amalgamation  interfering  with  the  financial  position  of 
their  churches,  they  held  themselves  free  to  take  such  action 
as  the  circumstances  might  warrant. 

At  the  annual  meeting  of  the  Congregational  Union  in 
1894  a  further  report  of  the  joint-committee  was  presented 
and  adopted,  and  the  committee  reappointed,  with  special 
instructions  to  co-operate  with  the  members  of  the  Evan- 
gelical Union  in  joint-committee  in  preparing  an  Explanatory 
Statement  based  on  the  report  of  the  joint-committee  of  all 
the  facts  bearing  on  the  proposed  union,  and  the  form  it 
should  take ;  to  send  a  copy  of  the  same  to  each  church  of 
the  Congregational  Union,  with  the  request  to  transmit  a 
statement  of  its  views  on  the  whole  question  of  the  ad- 
visableness  of  union ;  to  arrange  in  joint-committee  for  the 
calling  of  a  joint  meeting  of  the  pastors  and  delegates  of  the 
Congregational  Union  and  the  Evangelical  Union  to  consider 
the  reports  of  the  churches  ;  to  obtain  the  opinion  of  legal 
counsel  as  to  the  relations  of  the  Congregational  churches 
to  the  Ferguson  Bequest  Fund  in  the  event  of  union  ;  and 
to  consult  with  the  trustees  of  the  Ferguson  Bequest  Fund 
as  to  any  possible  effect  union  might  have  on  the  administra- 
tion of  their  trust  in  relation  to  the  Congregational  churches 
now  on  the  list  of  beneficiaries.  The  Explanatory  Statement 
was  prepared  by  the  joint-committee,  and  35,000  copies  were 
issued  to  the  churches  for  distribution  among  the  members. 
Along  with  the  Statement  there  was  sent  a  request  to  each 
church  to  return  answers  to  the  following  queries :  "1.  Are 
you  in  favour  of  the  union  of  the  churches  of  the  Congre- 
gational and  Evangelical  Unions  ?  2,  If  so,  do  you  approve 
of  the  union  of  the  churches  on  the  basis  of  the  recom- 
mendations of  the  joint-committee  now  submitted  to  you  ? 
3.  If  you  answer  the  foregoing  queries  affirmatively,  do  you 
leave  to  the  annual  meetings  of  the  two  Unions  the  work  of 
adopting  the  constitution,  and  of  taking  all  steps  requisite 
for  the  consummation  of  the  union  ?  " 

A  joint  meeting  of  the  two  Unions  was  held  in 
Glasgow  in  March,  1895,  to  which  scrutineers,  who  had  been 


184 


CONGREGATIONALISM    IN    SCOTLAND 


appointed  to  examine  the  replies  of  the  churches,  reported 
as  follows : 


Congregational  Union  Churches. 


67  churches  have 

voted 

. 

2 

- 

2         „ 

1         „ 

- 

1         ,, 

1 

- 

11 

- 

8 

)) 

for  delay. 

3 

remain  neutral. 

QUERIES. 

12  3 

Yes     Yes  Yes 

Yes     Yes  — 

Yes     No  No 

Yes      —  Yes 

Yes      —  — 

Yes     No  — 

No       —  — 


96 


Evangelical   Union  Churches. 


60  churches  have  voted 

^  »  J>  5> 

•^O  »»  »i  <« 

2 
1 
2 


not  formally  connected  have  voted 

not  formally  connected  remains  neutral. 

have  not  voted. 


1 

Yes 
Yes 
No 

Yes 


QUERIES. 

2 
Yes 
No 


3 

Yes 


Yes     Yes 


90 


The  joint  meeting  adopted  resolutions  to  the  effect  that  it 
found  the  replies  of  the  churches  to  the  queries  addressed  to 
them  indicated  that  the  judgment  and  desire  of  the  majority 
of  these  churches  were  in  favour  of  union ;  that,  inasmuch 
as  it  was  extremely  desirable  that  the  judgment  of  the 
churches  should  be  unanimous,  the  meeting  appointed  a 
committee  to  address  a  letter  to,  or  otherwise  approach,  each 
of  the  churches  voting  either  against  the  union  or  for  delay 
of  proceedings,  requesting  them  to  reconsider  their  decision, 
and  expressing  the  hope  that  they  would  see  their  way  to 
fall  in  with  the  decision  of  the  majority  of  the  churches ; 
that  it  be  recommended  to  the  next  annual  meetings  of  the 
Congregational  and  Evangelical  Unions  respectively  to  take 
all  further  steps  required  for  the  accomplishment  of  the 
union ;  and  that  special  resolutions  should  be  adopted  by 
both  annual  meetings  to  this  effect. 


UNION    OF   CONGREGATIONAL   CHURCHES        185 

The  annual  meeting  of  the  Congregational  Union  was  held 
in  Dundee  in  April,  1895,  when  the  foregoing  resolutions, 
together  with  the  replies  of  the  churches,  were  submitted. 
After  considerable  discussion  a  resolution  was  unanimously 
adopted  to  the  effect  that,  though  the  judgment  and  desire 
of  a  large  majority  of  the  churches  of  both  Unions  had  been 
expressed  in  favour  of  union,  yet,  in  view  of  the  extreme 
desirability  of  arriving  at  a  more  nearly  unanimous  vote,  the 
supporters  of  union  had  consented  to  the  postponement  of 
any  vote  thereon  until  the  next  annual  meeting  of  the  Con- 
gregational Union,  on  condition  that  the  opponents  of  union 
then  present  pledged  themselves  to  accept  individually,  and 
to  use  their  utmost  efforts  to  induce  the  churches  they 
represented  to  accept,  whatever  decision  might  then  be 
arrived  at  by  the  majority  of  the  meeting ;  and  that  the 
minority  having  so  pledged  themselves,  the  meeting  resolved 
to  delay  the  discussion  of  the  report  until  April,  1896.  At 
the  same  time  a  committee  was  appointed  to  continue  con- 
sultation and  conference  with  a  similar  committee  of  the 
Evangelical  Union,  and  to  take  such  action  as  might  appear 
desirable  in  connection  with  the  proposed  union  until  next 
meeting.  Owing  to  this  decision,  the  Evangelical  Union 
Conference  also  delayed  further  action. 

At  the  next  annual  meeting  of  the  Congregational  Union, 
held  in  Glasgow  in  April,  1896,  the  following  resolution  was 
proposed  :  "  That,  in  view  of  the  judgment  of  the  Congrega- 
tional Union  given  in  favour  of  the  union  of  the  two 
denominations,  and  in  view  of  the  resolutions  adopted  at 
last  meeting  of  the  Conference  of  the  Evangelical  Union, 
expressing  its  willingness,  in  name  of  the  churches  thereof, 
to  unite  with  the  churches  of  the  Congregational  Union 
under  the  name  and  designation  of  '  The  Congregational 
Union  of  Scotland,  comprising  the  Evangelical  Union  and 
the  Congregational  Union  as  existing  in  1895,'  and  on  the 
basis  of  a  constitution  indicated  in  the  Explanatory  State- 
ment sent  last  year  to  the  churches  of  both  denominations, 
provided  a  resolution  of  similar  import  be  accepted  by 
the  Congregational  Union,  this  meeting,  in  name  and   by 


186  CONGREGATIONALISM    IN   SCOTLAND 

authority  of  the  churches  of  the  Congregational  Union 
expressed  in  the  answer  to  the  third  of  the  queries  sub- 
mitted to  the  churches,  hereby  agrees  to  unite  with  the 
churches  of  the  Evangelical  Union,  under  the  name  and 
designation,  and  on  the  basis  of  a  constitution  aforesaid." 
It  was  agreed  that  the  following  rider  to  the  resolution 
should  be  made  :  "  At  the  same  time,  in  so  agreeing  to  unite 
with  the  churches  of  the  Evangelical  Union,  this  meeting, 
desiring  to  emphasise  what  is  contained  in  the  Explanatory 
Statement,  declares  that  the  union  shall  not  be  in  any  sense 
an  ecclesiastical  court  or  corporation  claiming  to  interfere 
with  the  independence  of  the  churches,  and  that  under  the 
new  constitution  no  theological  test  shall  be  imposed  on  any 
member,  minister,  or  professor,  the  Bible  alone  being  re- 
garded as  the  standard  of  faith  and  life."  An  amendment 
was  proposed  in  the  following  terms :  "  That  the  report  of 
the  Congregational  Union  Committee  on  union  with  the 
Evangelical  Union  be  received,  and  the  committee  cordially 
thanked  for  their  labours  and  diligence  in  carrying  out  the 
remit  of  the  annual  meeting  of  1894;  and  that  this  meeting, 
while  prepared  to  welcome  heartily  and  to  co-operate  in 
any  measures  which  will  promote  and  increase  fraternal 
intercourse  between  the  churches  of  the  Unions,  such  (1)  as 
more  frequent  and  more  general  pulpit  exchanges  by  the 
ministers  of  the  Unions,  (2)  by  a  working  mutual  eligibility 
to  pulpit  charges,  (3)  by  the  formation  of  a  council  appointed 
with  powers,  and  which  would  be  equally  represented  by 
and  representative  of  both  Unions  for  the  purpose  of  pro- 
moting Christian  work,  the  preventing  of  overlapping,  and 
the  planting  of  new  churches,  and  (4)  by  means  adapted  to 
produce  closer  fellowship  generally,  hereby  resolves  not  to 
proceed  further  in  the  meantime  with  the  proposals  for 
union  on  the  basis  proposed  by  the  joint-committee."  A 
vote  having  been  taken,  it  was  found  that  144  voted  for  the 
motion  and  33  for  the  amendment ;  20  members  did  not 
vote.  On  the  result  of  the  vote  having  been  intimated, 
fourteen  pastors  and  delegates  protested,  declaring  that  the 
carrying   out   of  this  resolution  would  involve  a  secession 


UNION    OF   CONGREGATIONAL   CHURCHES        187 

from  the  Congregational  Union,  and  that  on  such  secession 
taking  place  the  remaining  churches  of  the  Union  would 
alone  belong  to  and  represent  the  Congregational  Union  of 
Scotland,  and  have  right  to  its  whole  assets  and  estate, 
powers,  and  privileges.  A  resolution  was  then  passed 
declaring  the  motion  carried  to  be  the  finding  of  the 
meeting.  It  was  agreed  that  a  joint  meeting  of  the  two 
Unions  should  be  held  in  October  following  for  the  purpose 
of  declaring  the  union,  and  that  the  meeting  of  the  Congre- 
gational Union  should  be  adjourned  until  the  day  appointed 
for  such  joint  meeting.  It  was  also  agreed  that  the 
committees  of  the  Congregational  Union  should  hold  office 
only  and  until  the  union  of  the  two  Unions,  and  that  there- 
after the  affairs  of  the  united  body  should  be  conducted 
in  accordance  with  resolutions  passed  by  the  joint  meeting 
for  that  purpose.  Thereafter  the  following  resolution  was 
adopted :  "  That  in  agreeing  to  enter  into  union  with  the 
Evangelical  Union  this  meeting  declares  that,  notwith- 
standing such  union,  the  churches  of  the  Congregational 
Unions  of  Scotland  do  not  mean  or  intend  that  there  shall 
be  any  departure  from  the  principles  or  objects  for  which 
this  Union  has  hitherto  existed,  and  that  for  all  essential 
purposes  it  will  continue  to  exist  under  the  proposed  desig- 
nation as  if  no  such  union  of  the  denominations  had  taken 
place."  A  final  resolution  was  adopted,  to  the  effect  that, 
in  the  first  instance,  the  following  branches  of  the  work  be 
taken  up  by  the  Union  under  the  care  of  committees :  a 
General  Committee  to  manage  the  general  business  of  the 
Union,  a  Church-aid  Committee,  a  Home  Mission  Committee, 
a  Foreign  Mission  Committee,  a  Sunday  School  or  Welfare 
of  Youth  Committee,  a  Publications  Committee,  and  a 
Temperance  Committee ;  that  provision  be  made  for  includ- 
ing the  following  branches  of  work  among  the  operations  of 
the  Union  at  as  early  a  date  as  may  be  found  practicable : 
the  Theological  Hall,  Ministers'  Widows'  Fund,  Ministers' 
Provident  Fund,  and  Chapel  Building  and  Manse  Fund ; 
and  that  a  committee  be  appointed  to  act  conjointly  with 
the  committee  appointed  by  the  Evangelical  Union  for  the 


188  CONGREGATIONALISM    IN    SCOTLAND 

purpose  of  entering  into  conmimication  with  the  last-named 
societies,  with  the  view  of  arranging  for  their  inclusion  in 
the  Union  at  as  early  a  date  as  possible,  preparing  a  draft 
constitution  to  be  submitted  to  the  joint  meeting  of  the 
two  Unions,  and  to  take  such  action  as  might  be  needful  to 
carry  out  the  foregoing  resolutions. 

On  1st  October,  1896,  the  adjourned  meeting  of  the 
Congregational  Union  was  held  in  Glasgow,  and  the  various 
resolutions  and  draft  constitutions,  which  were  subsequently 
submitted  to  the  joint  meeting  of  the  two  Unions  on  the 
same  day,  were  considered.  The  first  resolution  (see  below) 
was  carried  by  a  vote  of  93  to  17.  Fourteen  pastors  and 
delegates  thereupon  protested  in  terms  similar  to  those  of 
the  protest  made  at  the  annual  meeting  in  April.  The 
other  resolutions  were  unanimously  adopted.  The  draft 
constitution  was  also  considered,  and  several  amendments 
having  been  made,  it  was  agreed  to  submit  the  draft  as 
amended  to  the  joint  meeting. 

On  the  same  date  and  at  the  same  place  a  meeting  of  the 
Evangelical  Union  was  held,  at  which  the  following  resolu- 
tion was  proposed :  "  That  in  view  of  the  judgment  of  the 
churches  of  the  Evangelical  Union  and  Congregational 
Union  in  favour  of  the  union  of  the  two  denominations,  and 
in  view  of  the  decision  of  last  annual  Conference,  this  Con- 
ference, as  representing  the  Evangelical  Union  churches, 
hereby  resolves  to  unite  with  the  churches  of  the  Congre- 
gational Union  under  the  name  and  designation  of  '  The 
Congregational  Union  of  Scotland,  comprising  the  Evan- 
gelical Union  and  the  Congregational  Union  as  existing  at 
1896.' "  An  amendment  was  proposed  in  the  following 
terms :  "  That,  while  recognising  the  duty  of  co-operation 
with  all  Christians  in  common  Christian  work,  and  of  culti- 
vating the  spirit  of  brotherliness  and  unity  in  relation  to 
other  denominations,  Conference  is  solemnly  convinced  that 
in  the  meantime  the  Evangelical  Union  can  best  promote 
the  Master's  work  by  keeping  intact  its  distinctive  de- 
nominational position."  The  motion  was  carried  by  140 
votes  to  14  for  the  amendment. 


UNION    OF   CONGREGATIONAL   CHURCHES        189 

At  the  close  of  the  meetings  of  the  Congregational  Union 
and  the  Evangelical  Union  a  joint  meeting  of  both  Unions 
was  held,  to  which  the  following  resolution  was  submitted : 
"  That  the  churches  of  the  Congregational  and  Evangelical 
Unions  having  expressed  their  readiness  to  unite,  and  the 
annual  meetings  of  both  Unions  having  passed  resolutions 
to  the  same  effect,  this  meeting  of  pastors  and  delegates 
declares  the  union  of  the  churches  of  the  two  bodies,  as  from 
1st  January,  1897,  under  the  name  and  designation  of  '  The 
Congregational  Union  of  Scotland,  comprising  the  Evan- 
gelical Union  and  the  Congregational  Union  as  existing  at 
1896.' "  The  resolution  having  been  cordially  and  unani- 
mously adopted,  the  doxology  was  sung  and  prayer  offered. 
A  second  resolution,  in  the  following  terms,  was  also 
unanimously  adopted  :  "  That  this  meeting  desires  to  express 
its  fervent  gratitude  to  the  great  Head  of  the  Church  for 
the  spirit  of  brotherly  love  and  unity  in  His  service  which, 
it  believes,  has  moved  the  churches  to  seek  this  union,  and 
which  it  gratefully  recognises  as  the  operation  of  His  gracious 
Spirit  among  them,  and  prays  that  the  union  may  be  for  the 
greater  glory  of  God."  The  draft  constitution,  as  amended 
by  the  Conference  of  the  Evangelical  Union  and  the  ad- 
journed meeting  of  the  Congregational  Union  and  also  by 
the  joint  meeting  of  both,  was  then  adopted.  Other  resolu- 
tions were  adopted  giving  directions  as  to  the  business  and 
other  arrangements  required  to  give  effect  to  the  decisions 
of  the  joint  meeting. 

A  comparison  between  the  principles  involved  and  the 
methods  adopted  in  connection  with  the  union  of  sections  of 
Congregational  churches  on  the  one  hand  and  Presbyterian 
churches  on  the  other  would  bring  into  prominence  the 
distinctive  features  of  Congregational  and  Presbyterian 
polity.  It  may  be  suSicient,  however,  to  point  out  that 
the  ultimate  decision  in  virtue  of  which  the  churches  of  the 
Congregational  and  Evangelical  Unions  became  united  was 
given  by  the  members  of  the  churches ;  that  church 
functionaries,  whether  ministers  or  other  office-bearers,  had 
their  share  in  the  negotiations  and  ultimate  decision,  not  in 


190  CONGREGATIONALISM    IN    SCOTLAND 

any  official  capacity,  but  as  members  of  the  churches ;  and 
that  the  various  committees  and  the  Union  meetings  of  both 
bodies  had  no  determining  voice  in  the  proceedings,  but 
acted  only  in  an  executive  capacity  in  carrying  out  the 
instructions  of  the  members  of  the  churches  and  giving 
effect  to  their  decision. 

On  the  first  day  of  January,  1897,  the  union  of  the  two 
bodies  came  into  operation,  and  all  the  office-bearers  pre- 
viously appointed  assumed  office.^ 

Dating  from  the  exchange  of  fraternal  greetings  on  the 
part  of  both  Unions  by  the  appearance  of  the  Eev.  Dr. 
Eussell  as  delegate  from  the  Congregational  Union  to  the 
Evangelical  Union  in  1877,  twenty  years  elapsed  from  the 
first  approach  towards  union  until  its  consummation  in 
1897.  The  first  attempt  of  a  more  practical  kind  in  the 
direction  of  union  was  made  in  1885,  when  the  office-bearers 
of  the  churches  arranged  to  obtain  an  expression  of  the  mind 
of  the  churches  in  regard  to  union;  so  that  about  twelve  years 
were  spent  in  conference  and  negotiation  with  a  view  to  union. 

At  an  early  stage  of  the  proceedings  in  connection  with 
union  the  question  of  its  practical  bearing  on  the  pecuniary 
interests  of  certain  churches  was  forced  upon  the  attention 
of  the  Congregational  Union  by  the  action  of  the  pastors  of 
churches  in  the  west  of  Scotland,  who  (at  the  annual  meet- 
ing in  1893)  claimed  freedom  to  take  such  action  as  the 
circumstances  might  warrant,  in  the  event  of  the  union 
taking  place.  This  was  the  beginning  of  a  movement  which 
resulted  in  troublesome  litigation  in  the  Court  of  Session, 
which  continued  over  some  years.  By  the  will  of  the  late 
Mr.  John  Ferguson  of  Cairnbrock,  Ayrshire,  who  died  in 
1856,  he  directed  his  trustees  to  hold  the  residue  of  his 
estate  as  a  permanent  fund, "  and  to  apply  the  annual  income 
for  the  maintenance  and  promotion  of  religious  ordinances 

^  In  the  foregoing  account  the  steps  taken  by  the  Congregational  Union 
are  given  in  more  detail  than  those  of  the  Evangelical  Union,  in  order  to 
avoid  needless  repetition.  The  ultimate  results  of  the  proceedings  of  both 
Unions  were  the  same,  but  in  the  case  of  the  Congregational  Union  they 
were  more  complicated  and  protracted  tlian  in  the  case  of  the  Evangelical 
Union,  and  are  therefore  narrated  at  greater  length. 


UNION    OF    CONGREGATIONAL   CHURCHES        191 

and  education  and  missionary  operations,  in  the  first  instance, 
in  the  county  of  Ayr,  stewartry  of  Kirkcudbright,  and  counties 
of  Wigton,  Lanark,  Eenfrew,  and  Dunbarton,  and  thereafter, 
if  the  trustees  think  iit,  in  any  other  counties  in  Scotland," 
by  means  of  payments  for  the  erection  or  support  of 
churches  and  schools  (other  than  parish  churches  and 
parish  schools)  belonging  to  quoad  sacra  churches  con- 
nected with  the  Established  Church  of  Scotland,  the 
Free  and  United  Presbyterian  churches,  the  Eeformed 
Presbyterian  Church,  and  the  "  Congregational  or  Indepen- 
dent Church,"  in  supplement  of  the  stipends  of  the  ministers 
of  these  churches.  Grants  to  Congregational  ministers  in  the 
counties  mentioned  had  been  given  by  the  trustees  of  the 
Fund  from  the  beginning  of  its  operations,  in  their  belief 
that  the  Congregational  Union  represented  the  body  of 
churches  designated  "  The  Congregational  or  Independent 
Church "  of  Mr.  Ferguson's  will.  When,  however,  the 
union  of  that  Union  with  the  Evangelical  Union  began  to 
be  considered  the  questions  arose  as  to  whether  the  new 
body  of  united  churches  would  come  under  the  designation 
of  "  The  Congregational  or  Independent  Church,"  and  so  be 
entitled  to  claim  grants  from  the  Fund,  and  whether  the 
union  might  not  endanger  the  interests  of  the  churches 
already  aided  by  the  Fund.  These,  along  with  other  ques- 
tions bearing  on  the  legal  position  of  the  enlarged  Union,  were 
submitted  to  counsel  for  their  opinion,  when  the  subject  of 
the  name  of  the  proposed  Union  was  under  consideration. 
The  answers  given  were  such  as  encouraged  the  Congrega- 
tional Union  to  proceed  with  the  negotiations  for  union. 
The  protest  and  claim  of  the  minority  of  the  annual  meet- 
ing of  the  Congregational  Union  in  1896  to  be  the  "  Congrega- 
tional Union  of  Scotland,"  while  that  designation  was  also 
given  to  the  united  body  which  came  into  existence  in 
January,  1897,  created  a  difficulty  for  the  trustees  of  the 
Ferguson  Bequest  Fund,  and  accordingly  they  presented  a 
petition  to  the  Court  of  Session  on  25th  June,  1897,  asking 
"  which  congregations  ought  the  petitioners  to  recognise  as 
eligible  to  participate  in  the  benefits  of  the  Ferguson  Bequest 


192  CONGREGATIONALISM    IN   SCOTLAND 

Fund  provided  to  the  Congregational  or  Independent  Church 
in   Scotland,"  and   also   asking  the   guidance  of  the  Court. 
Pending    the    decision    of    the    Court    they    requested    its 
authority    to   continue   the    payments    to    each   of   the   22 
Congregational  churches  in  receipt  of  grants  at  the  date  of 
the  union  of  the  two  bodies.     Answers  were  given  on  behalf 
of  "  The  Congregational  Union  of  Scotland,  comprising  the 
Evangelical  Union  and  the  Congregationl  Union  as  existing 
at  1896,"  to  the  effect  that  "the  congregations  or  churches 
composing  the  existing  Congregational  Union,  including  alike 
those  attached  to  the  Congregational  Union  as  existing  prior 
to   1897,  and   those  originally  attached   to    the  Evangelical 
Union,   or    at    all    events   the    former,   together    with    the 
dissenting  or  protesting  Congregational   churches,  are  now 
'  the  Congregational  or  Independent  Church '  in  the  sense  of 
the  Ferguson  Bequest,  and  are  all  alike  eligible  as  recipients 
of  the  benefits  thereof."    Answers  were  also  given  by  the 
minority  party,  to  the  effect  that  "  the  churches  of  the  Con- 
gregational order  which  have  amalgamated  with  the  Evan- 
gelical Union  have  lost  the  distinctive  quality  of  Independent 
churches,"  inasmuch  as  "  they  had  not  only  united  themselves 
with  churches   professing   a  creed   which,    besides,    was   at 
variance  with  the  religious  belief  of  many  Congregationalists, 
but  they  had  themselves  adopted  as  a  basis  of  union  with 
these  churches  a  form  of  creed  which  was  set  forth  in  the 
constitution  of  the  new  body,"  "  that  the  constitution  of  the 
new  body  differed  essentially  from  that  of  the  Congregational 
Union  as  it  existed  prior  to  1896,"  and  that  "  the  churches 
which  had  amalgamated  had  lost  all  title  to  be  considered  as 
'  the  Congregational  or  Independent  Church '  in  the  sense  of 
Mr.  Ferguson's    settlement."     The  minority  party  did  not 
object  to  the  continuance  of  grants  from  the  fund  until  the 
settlement  of  the  questions  raised,  but  they  submitted  that 
none  of  the  churches  of  the  enlarged  Union  was  entitled  to 
participate  in  the   funds  of  the  trust.      The  majority  party, 
on  the  other  hand,  stated  in  their  answers  that  they  did  not 
desire  that  any  of  the  dissenting  minority  should  be  excluded 
from  the  benefits  of  the  trust. 


UNION    OF   CONGREGATIONAL   CHURCHES        193 

On  the  19th  October,  1897,  the  case  came  before  the 
Court  of  Session  (First  Division),  and  after  a  short  debate, 
and  the  counsel  for  the  Congregational  Union  having  stated 
that  he  did  not  know  that  the  petition  and  answers  con- 
tained all  the  facts  that  the  Court  should  have  before  it, 
a  proof  of  the  averments  of  the  parties  was  ordered  to  be 
taken  by  Lord  Adam,  On  5th  and  6th  July,  1898,  Lord 
Adam  heard  proof  The  witnesses  examined  were,  on 
behalf  of  the  Congregational  Union,  the  Eev.  James  Eoss, 
the  Rev,  George  Gladstone,  the  Eev.  Professor  Simpson, 
and  Eev.  W.  H.  Davison ;  and  on  behalf  of  the  minority 
party.  Dr.  Glaister  and  the  Eev.  John  Graham.  The 
evidence  ranged  over  a  variety  of  subjects,  but,  from  the 
amount  of  attention  which  it  received,  it  was  evident 
that  the  "  Prefatory  Note "  to  the  constitution  of  the 
enlarged  Union  was  felt  to  be  the  crucial  point,  so  far  as 
the  minority  party  were  concerned.  This  note  was  recom- 
mended by  the  joint-committee  of  the  two  bodies  to  be 
prefixed  to  the  constitution  of  the  Union,  as  "  explicative 
of  the  purposes  of  the  Union  and  of  the  chief  grounds  on 
which  the  union  of  the  churches  has  been  sought,"  In  the 
note  it  is  stated  that  "while  the  churches  now  entering  into 
union  do  not  require  formal  subscription  or  assent  to  a 
doctrinal  creed  from  their  ministers  or  members ;  they 
have  been  moved  and  encouraged  to  seek  this  union  (1) 
in  the  belief  that  they  agree  in  holding  as  the  ground  and 
condition  of  church-membership  confession  of  personal 
faith  in  Jesus  Christ  as  Saviour  and  Lord ;  (2)  in  the 
desire  to  hold  fellowship  one  with  another  in  the  worship 
and  service  of  God ;  and  (3)  in  order  to  effective  co-opera- 
tion in  extending  the  kingdom  of  God  and  proclaiming 
the  Gospel  of  Jesus  Christ,  through  whose  person  and 
work  as  God  incarnate,  and  the  saving  and  sanctifying 
grace  of  God  the  Holy  Spirit,  God  the  Father,  in  His 
love,  has  made  provision  for  and  is  seeking  the  salvation 
of  all  men."  The  last  clause  of  the  note,  as  had  been 
frankly  acknowledged  in  the  course  of  the  negotiations  for 
union,   was   inserted  in   order   to    meet    the   desire  of    the 

N 


194  CONGREGATIONALISM    IN    SCOTLAND 

Evangelical  Union  churches  for  some  record  being  made 
of  the  special  doctrinal  testimony  they  had  given  con- 
cerning the  universality  of  the  Divine  love,  especially  in 
regard  to  the  work  of  the  Holy  Spirit.  It  was  found 
that  the  Congregational  churches  had  no  objections  to 
such  a  statement  being  made,  seeing  they  were  in  virtual 
agreement  with  the  Evangelical  Union  churches  on  this 
head,  and  this  agreement  had  been  confirmed  by  the  vote 
they  gave  in  favour  of  union  and  of  the  constitution  and 
prefatory  note  recommended  by  the  joint-committee  of 
both  bodies.  The  chief  contention  of  the  witnesses  for  the 
minority  party  was  that  the  last  clause  of  the  note  was  a 
"  form  of  creed,"  while  the  witnesses  for  the  Congregational 
Union  held  that  it  was  simply  a  statement  of  the  general 
belief  of  the  churches  of  the  Union,  but  that  it  was  not  a 
creed  in  the  sense  that  assent  or  subscription  to  it  was  or 
could  be  required  on  the  part  of  any  minister  or  church 
in  order  to  connection  with  the  Union. 

In  May,  1898,  a  "Joint  Print  of  Documents"  admitted 
by  both  parties  was  drawn  up  and  submitted  to  the  Court. 
This  contained  extracts  from  church  title-deeds,  and  various 
other  documents  bearing  on  the  use  made  of  statements  of 
doctrine  by  Congregational  churches.  In  September,  1898, 
the  "  proof "  taken  before  Lord  Adam  was  also  printed, 
along  with  an  appendix  containing  various  supplementary 
documents  similar  to  those  given  in  the  "  Joint  Print." 

On  the  9th  and  10th  November,  1898,  the  case  was 
debated  before  the  First  Division  of  the  Court  of  Session — 
the  judges  being  the  Lord  President  (Robertson),  Lord 
Kinnear,  Lord  Adam,  and  Lord  Maclaren.  The  counsel 
for  the  enlarged  Union  were  Mr.  Charles  Guthrie,  Q.C., 
and  Mr.  Craigie ;  and  for  the  minority  party,  Mr.  Ure, 
M.P.,  and  Mr.  Maclure.  The  case  was  taken  ad  avizandum, 
and  on  6th  December,  1898,  the  following  interlocutor  was 
pronounced  by  the  Court : 

"  Eind,  in  answer  to  the  question  submitted  by  the 
petition,  that  the  congregations  which  the  petitioners  are 
entitled  to  recognise  as  eligible  to  participate  in  the  benefits 


UNION    OF   CONGREGATIONAL   CHURCHES        195 

of  the  Ferguson  Bequest  provided  to  '  The  Congregational 
or  Independent  Church  in  Scotland '  are  the  congregations 
which  prior  to  1896  belonged  to  the  Congregational  Union 
of  Scotland,  irrespective  of  whether  they  have  or  have  not 
joined  the  new  Union  called  the  '  Congregational  Union  of 
Scotland,  comprising  the  Evangelical  Union  and  the  Con- 
gregational Union  as  existing  at  1896,'  and  also  the 
congregations  which  have  been  formed  since  the  formation 
of  the  last-mentioned  Union,  and  belong  to  that  Union ; 
but  that  the  congregations  which  before  the  formation  of 
the  last-mentioned  Union  belonged  to  the  Evangelical 
Union  are  not  so  eligible,  and  decern ;  appoint  the  ex- 
penses of  all  parties  in  the  proceedings  .  .  .  to  be  paid 
out  of  the  trust  funds,"  etc. 


CHAPTER   XVII. 

NOTES  ON  THE  HISTORY. 

1.  Eepeated  reference  has  been  made  to  the  principle  and 
practice  of  Congregational  churches  in  Scotland  with  regard 
to  the  membership  of  the  Christian  church.  Inasmuch, 
however,  as  their  claim  to  hold  a  distinctive  position  on 
this  point  has  been  often  called  in  question,  it  may  be 
well  to  present  the  historic  facts  bearing  on  this  important 
matter. 

Both  in  the  "standards"  and  particular  declarations  given 
from  time  to  time  by  representatives  of  the  several  Eeformed 
churches,  regarding  the  character  and  qualifications  of  mem- 
bers of  a  Christian  church,  there  has  been  a  general  agree- 
ment. By  the  nineteenth  article  of  the  Church  of  England 
the  "  visible  church  "  is  declared  to  be  "  a  congregation  of 
faithful  men,"  and  in  the  Westminster  Confession  of  Faith 
it  is  declared  to  consist  of  those  "  who  profess  the  true 
religion,"  while  in  the  "  form  of  Church  Government "  of  the 
Westminster  Assembly  the  primitive  churches  are  described 
as  made  up  of  "  visible  saints,  viz.,  of  such  as,  being  of  age, 
professed  faith  in  Christ,  and  obedience  to  Christ."  In  later 
times  the  declarations  of  Presbyterians  were  even  more 
explicit.  The  General  Associate  Synod  declared  that 
"  none  but  those  who  make  a  creditable  profession  of  their 
faith,  and  have  a  practice  corresponding  thereto,"  have  a 
right  to  the  communion  of  the  church ;  ^  and  the   United 

^  Narrative ji7id  Testimony'^of  the  General  Associate  Synod,  chap.  xx. 

196 


NOTES   ON   THE   HISTORY  197 

Associate  Synod   declared   that   "  those   who   are   admitted 
into   the  communion   of  a  particular  church   should    have 
a     competent     measure     of    knowledge,     should     make     a 
credible   profession   of    their   faith,    and    are    bound    to    a 
conversation  becoming  the  Gospel."^     By  the  Synod  of  the 
United   Presbyterian  church,   one  of  the  questions  author- 
ised to  be  put  to  applicants  for  membership  is,  "Do  you 
believe  in  Jesus  Christ  as  your  Saviour,  own  Him  as  your 
Lord,  and  engage,  in  dependence  on  the  promised  aids  of  His 
Spirit,  to   observe   His   ordinances  and   obey  His   laws  ? "  ^ 
The   qualifications   for   membership   required   by   the   Free 
Church  are  three — "A  confession  of  faith  in  accordance  with 
the  word  of  God  and  the  standards  of  the  church,  a  life  and 
conversation  becoming  the  Gospel,  in  so  far  as  can  be  out- 
wardly seen,  and  a  competent  knowledge  of  religious  truth 
and  of  the  nature  and  meaning  of  Christian  ordinances."^ 
In  the  Established  Church  of  Scotland  there  has  never  been 
any  precise  description  of  the  character  of  those  who  are  to 
be  received  as  members  or  communicants  other  than  that  set 
forth  in  the  Confession  of  Faith,  viz.,  that  they  "  profess  the 
true  religion,"  and  that  they  are  not   found  "  ignorant  or 
scandalous."  *    With  the  foregoing  citations  may  be  compared 
the  following  from  a  manual  which  has  been  in  use  among 
Congregational  churches  in  Scotland  for  nearly  a  century, 
and  has  been  accepted  by  them  as  containing  an  accurate 
statement  of  their  views  as  to  church-membership :  "  Those 
only  [have  a  right  to  the  privileges  of  church-fellowship] 
who  are  regenerated  by  the  Spirit  of  God,  through  the  saving 
belief  of  the  truth,  and  who  actually  enjoy  fellowship  with 
God,  with  His  Son  Jesus  Christ,  and  with   one  another," 
concerning   whom   it   is   required    "  that   we  judge   of   the 
soundness   of  their   profession   by  their  words,  and   of  its 
sincerity   by   their   conduct.       If    they   speak    and    act   as 

1  Testimony   of  the    United  Associate   Synod  of  the  Secession  Church, 
p.  105. 

"^Summary  of  Principles  of  the  United  Presbyterian  Church,  p.  16. 

*  The  Practice  of  the  Free  Church  of  Scotland,  p.  16. 

*  Larger  Catechism,  quest.  173. 


198  CONGREGATIONALISM    IN    SCOTLAND 

Christians  we  are  bound  to  believe  that  they  are  Christians."^ 
It  thus  appears  that  the  views  of  both  Presbyterians  and 
Congregationalists  regarding  the  qualifications  of  applicants 
for  church-membership  are  substantially  the  same,  both 
holding  that  a  Christian  church  should  be  composed  of 
Christian  persons,  that  is,  of  those  who  profess  or  confess 
their  faith  in  Christ  as  their  Saviour,  and  whose  conduct  is 
in  harmony  with  their  profession.  And  yet,  from  the  days 
of  Principal  Baillie^  (1644)  until  now  Congregationalists 
have  been  accused  of  taking  it  on  them  to  decide  as  to 
whether  an  applicant  is  actually  and  sincerely  a  true 
believer  in  Christ.  How  unfounded  is  this  charge  may  be 
seen  when  the  actual  practice  of  Congregational  churches  in 
admitting  members  is  considered.  When  any  one  applies 
for  admission  to  a  Congregational  church  he  is  carefully 
instructed  concerning  the  nature  of  the  church  as  a  company 
of  sincere  believers  on  the  Lord  Jesus  Christ,  who  desire  to 
have  fellowship  with  one  another  and  to  unite  in  seeking  to 
extend  His  kingdom.  The  applicant  is  requested  to  state 
whether  he  is  a  believer  in  Christ,  and  is  prepared  to  follow 
Him  in  life  and  conduct.  If  he  replies  in  the  affirmative, 
and  it  is  found  that  his  life,  so  far  as  known,  is  consistent 
with  this  confession,  nothing  more  is  required  of  him  in 
order  to  admission  to  the  church.  The  simple  statement  of 
his  personal  faith  in  Christ  and  evidence  of  his  Christian 
life  are  all  that  can  be  required  concerning  him.  This 
confession  or  profession  of  faith  is  not  required  in  order  that 
the  church  may  judge  whether  he  is  actually  a  converted  or 
regenerate  man — of  which  God  alone  can  be  judge — but  in 
order  that  the  applicant  may  clearly  understand  the  nature 
of  the  church  as  a  society  of  professing  believers,  that  he 
may  be  warned  against  any  possible  misconception  of  what 

^  Orme's  Catechism  of  the  Constitution  and  Ordinances  of  the  Kingdom  of 
Christ,  sec.  iv. ,  1817. 

"^Letters,  vol.  ii.,  p.  85.  Writing  of  the  Independents  of  the  Westminster 
Assembly  Baillie  wrote:  "They  will  admit  none  to  be  members  of  their 
congregations  of  whose  true  grace  and  regeneration  they  have  no  good 
evidence.  By  this  means  they  would  keep  out  of  all  the  Christian  church 
forty  for  one  of  the  best  Reformed  churches. " 


NOTES   ON   THE   HISTORY  199 

church-membership  means,  and  that  the  church  itself  may 
be  satisfied  that  he  is  one  who,  in  the  judgment  of  fallible 
persons,  and  in  all  charity,  ought  to  be  accepted  as  a  believer 
in  Christ.  It  thus  becomes  evident  that  this  procedure  is 
resorted  to  both  for  the  sake  of  the  applicant  and  of  the 
church ;  for  his  sake,  that  he  may  understand  that  the 
responsibility  as  to  the  sincerity  or  otherwise  of  his  con- 
fession rests  on  himself  and  not  on  the  church,  and  for  the 
sake  of  the  church,  that  it  may  be  understood  that  the  only 
responsibility  belonging  to  it  is  that  of  using  all  proper 
means  so  as  to  encourage  only  devout  believers  to  join  it. 
But  in  no  case  have  Congregationalists  ever  dared  to  pass 
judgment  on  the  spiritual  standing  of  anyone  before  God. 

The  charge  that  has  sometimes  been  made  against 
Independents  that  they  have  claimed  for  their  churches 
that  they  are  composed  of  those  who  are  better  Christians 
than  those  of  other  churches  is  both  inconsiderate  and 
gratuitous.  It  is  a  charge  that  may  be  made  with  as 
much  force  against  all  who  profess  to  be  Christians,  who, 
in  seeking  to  follow  their  Lord,  are  seeking  after  a  "  better  " 
life  than  they  find  apart  from  Him.  If  Congregationalists 
have  sought  a  purer  church-life  than  they  have  found 
among  other  churches  it  certainly  has  been  from  no  desire 
to  claim  superiority  to  them  in  character  or  life,  but  solely 
that  they  might  the  more  faithfully  seek  to  realise  the 
church-life  approved  by  Christ.  That  they  have  in  many 
cases  failed  in  this  leaves  unaffected  the  sincerity  of  their 
aim  and  effort  in  that  direction ;  they  claim  at  least  that 
their  endeavour  has  been  in  accordance  with  the  will  of 
Christ. 

The  misconception  of  the  views  of  Congregationalists  can 
have  arisen  only  from  the  known  fact  that  they  have  made 
it  a  special  duty  to  exercise  great  care  in  the  admission  of 
members,  and  so  to  deal  with  them  that  none  might  seek 
to  become  members  of  the  church  save  those  who  are,  in 
spirit  and  conduct,  manifestly  followers  of  Christ.  There 
can  be  little  doubt  that  it  was  the  care  taken  to  be 
faithful  in  this  respect  that  gave  rise  to  the  charge  which 


200  CONGREGATIONALISM    IN    SCOTLAND 

was  common  enough  in  the  earlier  years  of  the  century  that 
in  dealing  with  applicants  Independents  virtually  sought  to 
"  judge  the  heart,"  and  to  pass  judgment  as  to  the  real 
spiritual  state  of  men  in  the  sight  of  God.  They  did  no 
more  than  any  Presbyterian  church  would  have  done  had 
it  been  faithful  to  its  own  professed  principle  as  to  the 
character  of  the  membership  of  a  Christian  church.  That 
many  Presbyterian  ministers  and  office-bearers  have  been 
and  are  as  faithful  in  dealing  with  applicants  as  Con- 
gregationalists  is  frankly  and  thankfully  acknowledged ; 
but  the  failure  of  the  great  majority  of  them,  especially  at 
the  time  when  Congregational  churches  were  originated  at 
the  close  of  last  century,  to  seek  that  purity  of  communion 
which  is  implied  in  their  own  professed  principles  and 
their  declarations,  cannot  be  disputed.  None  have  more 
deplored  the  laxity  in  regard  to  admission  to  membership 
that  has  from  time  to  time  prevailed  among  Presbyterian 
churches  than  some  of  themselves ;  and  it  was  the 
notoriously  "  promiscuous "  communion  that  obtained  in 
many  of  their  churches  at  the  close  of  last  century  that 
led  Congregationalists  to  make  it  a  chief  principle  among 
them  that  only  those  who  made  a  credible  profession  of 
their  faith  in  Christ  ought  to  be  admitted  to  the  church. 
But  for  the  importance  they  attached  to  this  principle  they 
never  would  have  left  the  Presbyterian  churches  to  which 
they  had  formerly  belonged.  While  some  of  them  have  been 
needlessly  and  even  unwarrantably  inquisitorial  in  dealing 
with  applicants,  and  others  have  not  been  faithful  to  their 
principle  of  purity  of  communion,  the  historic  fact  remains, 
that  throughout  their  history  they  have  made  it  a 
distinctive  feature  of  their  church-life  to  encourage  only 
those  professing  to  be  sincere  followers  of  Christ  to  seek 
connection  with  their  churches.  It  is  gratifying  to  record 
that  identity  in  principle  in  regard  to  the  membership 
of  the  Christian  church  on  the  part  of  both  Presbyterians 
and  Congregationalists  is  rapidly  being  followed  up  by 
identity  in  practice,  and  that  there  is  increasing  ground  for 
hoping  that  in  the  near  future  the  faithful  effort  to  seek 


NOTES    ON   THE   HISTORY  201 

the  purity  of  communion  which  both  parties  profess  to 
desire  may  become  equally  distinctive  of  both,  however 
much  they  may  differ  in  regard  to  church  polity. 

2.  Historically,  Scottish  Congregationalism  may  be  de- 
scribed as  a  dissent  from  Scottish  Presbyterianism  rather  than 
as  a  system  of  church-government  adopted  for  its  own  sake. 
The  dissent  has  been  taken  on  two  grounds,  one  of  which 
has  just  been  adverted  to,  viz.,  the  prevalence  of  "promiscuous 
communion  "  among  Presbyterian  churches,  which,  although 
opposed  to  the  avowed  principles  of  Presbyterians,  had 
become  notorious  in  the  early  part  of  the  century.  The 
other  was  the  denial  by  church-courts  and  church-officials 
to  those  who  afterwards  became  Independents  of  liberty  to 
carry  out  their  evangelistic  and  missionary  enterprises. 
Had  the  early  Independents  found  sympathetic  support  of 
their  views  regarding  the  membership  of  the  church  as  a 
spiritual  fellowship,  and  had  church-courts  not  interfered 
with  their  efforts  by  means  of  "  lay-preachers  "  and  others 
to  carry  on  the  work  of  evangelisation,  Congregationalism 
would  not  have  found  a  footing  in  this  country  at  the  time 
it  did.  So  far  from  adopting  the  Congregational  system  in 
its  entirety  the  early  Independents  shed  only  as  much  of 
their  former  Presbyterianism  as  proved  a  hindrance  to  them 
in  their  desire  to  realise  their  ideal  of  church-life.  For  a 
considerable  time  after  their  origin  many  of  the  churches 
retained  Presbyterian  usages,  and  many  of  them  to  this  day 
have  some  of  the  elements  of  Presbyterianism  in  their 
practice — such  as  a  "  session,"  consisting  of  elders,  whose 
functions  are  substantially  the  same  as  those  of  the  same 
class  of  officials  in  Presbyterian  churches,  the  only  distinctive 
feature  of  their  Congregationalism  being  tjiat  in  all  important 
matters  the  sanction  of  the  church  is  required  to  give  effect 
to  their  decisions.  Even  in  regard  to  "  church-courts  "  there 
would  have  been  no  objection  taken  to  them  if  they  had 
been  only  "  consultative  meetings  rather  than  legislative  and 
executive  assemblies "  ^   (as  was  contended  for  by  the  men 

^  Struthers'  History  of  the  Relief  Church,  p.  71.     Referring  to  the  action 
of  the  Presbytery  of   Linlithgow,  which  had  twice  refused  to  induct  a 


202  CONGREGATIONALISM    IN    SCOTLAND 

who  left  the  Established  Church  and  formed  the  Belief 
Church  in  1752).  What  called  forth  the  protest  of  those 
who  afterwards  became  Independents  was  the  attempt,  by 
the  exercise  of  mere  ecclesiastical  authority,  to  restrain  the 
liberty  of  ministers  and  churches  to  carry  on  their  Christian 
and  evangelistic  work  in  the  way  that  best  commended 
itself  to  their  judgment,  and  to  deny  to  ministers  the  liberty 
they  claimed  to  preach  the  Grospel  as  they  found  it  in  the 
word  of  God.  It  was  this  latter  form  of  repression  that  led 
to  the  secession  from  the  United  Secession  church  in  1843, 
and  the  formation  of  the  Evangelical  Union.  The  leaders 
of  that  movement  had  no  special  objection  to  church-courts 
as  such,  but  only  to  the  abuse  of  their  functions.  When 
Dr.  Morison  in  proposing  the  formation  of  the  Evangelical 
Union  said,  "  Let  all  ecclesiastical  cases  be  thrown  back  into 
the  several  churches,  and  chained  there  by  the  sound  and 
scriptural  principle  of  Congregationalism,"  ^  it  was  not 
because  he  was  opposed  to  church-courts  as  ecclesiastical 
institutions,  but  because  he  found  that  men  were  so  liable 
to  abuse  them,  as  he  had  found  in  his  own  experience, 
that  he  and  those  who  acted  with  him  sought  what  they 
considered  the  more  excellent  way  of  Congregationalism,  in 
which  such  abuse  was  not  possible.  Throughout  the 
whole  history  of  Scottish  Congregationalism  it  has  been 
adopted  mainly  for  practical  reasons,  and  not  on  the 
ground  of  any  theoretical  preference  for  it  as  a  system 
of  church-polity,  and  these  reasons  would  not  have  existed 
but  for  the  unwise  repressive  action  of  Presbyterian  church- 
rulers. 

minister  who  was  not  acceptable  to  the  people  by  the  command  of  the 
General  Assembly,  and  whose  representatives  defended  their  position  on  the 
ground  that  "the  decisions  of  no  church  court  ought  to  be  arbitrary,  but 
that  every  minister  ought  to  be  left  to  judge  for  himself  how  far,  in  con- 
sistency with  the  word  of  God,  he  should  yield  obedience  to  ecclesiastical 
superiors,"  Dr.  Struthers  wrote,  "  these  were  bold  and  literally  Independent 
lather  than  Presbyterian  principles.  They  were  such,  however,  as  the 
Church  of  Scotland  had  acted  upon  during  her  struggle  with  Episcopacy, 
when  she  was  independent  of  the  State."  Ibid.,  pp.  68,  69. 
1  Life  of  Principal  Morison,  by  Dr.  Adamson,  p.  237. 


NOTES    ON    THE    HISTORY  203 

While  all  this  is  historically  true,  and  as  accounting  for 
the  origin  of  Congregational  churches,  it  has  to  be  borne 
in  mind  that  while  Congregationalism  has  originated  as  a 
dissent  from  Presbyterianisra  on  the  grounds  already  speci- 
fied, it  is  also  true  that  it  has  not  been  adhered  to  on  these 
grounds  alone,  but  has  come  to  be  adopted  by  many  in  the 
belief  of  its  wise  expediency  and  scriptural  authority.  As 
the  result  of  the  teaching  of  the  Eev.  Greville  Ewing,  who 
has  been  called  the  "  father  of  modern  Congregationalism  in 
Scotland,"  ^  great  attention  was  given  to  the  scriptural 
grounds  of  the  system,  and  in  course  of  time  it  was  no  longer 
adhered  to  merely  because  of  objection  to  certain  offensive 
and  repressive  actings  of  Presbyterian  churches,  but  because 
it  was  believed  to  be  most  in  accordance  with  the  teaching 
of  the  New  Testament,  and  because  it  was  believed  that 
the  power  and  authority  of  chnrch-courts  and  church- 
rulers  over  particular  churches  had  no  warrant  in  Scripture, 
were  opposed  to  their  freedom,  and  unfavourable  to  the 
exercise  of  their  responsibility  to  the  Divine  Head  of  all  the 
churches.  This  view  of  Congregationalism  was  clearly  and 
emphatically  set  forth  by  the  late  Dr.  Wardlaw  in  1848  in  his 
work  on  "  Congregational  Independency  the  Church-polity 
of  the  New  Testament."  While  there  are  many  Congrega- 
tionalists  who  attach  chief  importance  to  the  argument  from 
Scripture  teaching  and  example  in  favour  of  Congregational 
principles  and  practice,  there  are  others  who  are  unfavourable 
to  the  attempt  to  deduce  from  Scripture  any  forms  of  church- 
government  corresponding  to  those  now  existing ;  but  there 
is  general  agreement  among  Congregationalists  in  this — that 
the  two  main  principles  for  which  they  contend  find  a  clear 
warrant  in  the  New  Testament,  viz.,  that  of  the  church  of 
Christ  being  a  society  of  believers  in  Christ,  and  of  each 
church  being  independent  of  all  exernal  control,  and  having 
in  itself  the  right  to  manage  its  own  affairs  under  the 
guidance  of  God. 

3.  Scottish  Congregationalism  has  never  been  invariably 
associated  with   adherence  to  certain  theological  doctrines. 

^  Lives  of  (he  Haldanes,  p.  330. 


204  CONGREGATIONALISM    IN    SCOTLAND 

Many  of  the  Independent  churches  of  last  century  held  and 
taught  "  Sandemanian  "  doctrines  with  regard  to  faith,  to  the 
influence  of  which  some  have  traced  much  of  the  practical 
antinomianism  of  their  members  and  their  alleged  looseness 
of  conduct.  The  early  churches  of  this  century  firmly 
adhered  to  the  doctrines  of  the  Westminster  Confession  of 
Faith,  and  for  many  years  the  system  of  doctrine  set  forth  in 
that  work  remained  as  the  expression  of  the  religious  beliefs 
of  ministers  and  people.  At  a  later  time  the  Calvinism  of 
the  Confession  was  virtually  given  up,  and  for  many  years 
it  has  failed  to  find  general  acceptance  among  the  churches. 
The  same  freedom  which  Independents  have  claimed  in 
regard  to  church-government  they  have  also  claimed  in 
regard  to  their  religious  beliefs  and  their  interpretation  of 
Scripture.  While,  as  a  matter  of  fact,  there  has  been  no 
system  of  doctrine  which  has  been  uniformly  and  continu- 
ously held  and  professed  by  Congregational  churches,  it  is 
equally  true  that  no  body  of  Christian  churches  has  more 
continuously  and  uniformly  adhered  to  the  teaching  of 
Scripture  concerning  faith  in  the  Lord  Jesus  Christ,  and  a 
life  in  accordance  therewith,  in  order  to  the  acceptance  of 
men  by  God.  Their  earnest  adherence  to  that  teaching  has 
been  the  ground  of  their  equally  earnest  adherence  to  their 
conception  of  the  church  as  a  company  of  faithful  followers 
of  Christ. 

4.  The  record  given  of  the  disputes  and  divisions  among 
Congregational  churches  is  confessedly  a  sad  one  ;  and  yet  it 
has  some  relieving  features.  Those  who  were  leaders  in  the 
various  movements  that  led  ultimately  to  the  alienation  of 
Christian  men  can  be  said  only  to  have  shown  the  narrow- 
ness of  mind  and  dimness  of  spiritual  vision  which  were 
characteristic  of  their  time.  There  was  not  that  recognition 
of  major  and  minor  matters  in  connection  with  religious  life 
which  has  in  the  course  of  generations  been  gradually  find- 
ing acceptance,  although  even  now  it  is  imperfect,  and 
Christian  people  are  still  severed  from  each  other  on  grounds 
that  cannot  be  approved  by  many  who  profess  to  take  a 
broad  and  liberal  view  of  the  proper  relations  of  those  who 


NOTES    ON   THE   HISTORY  205 

seek  to  follow  the  teaching  of  Christ.  Eeferring  to  the 
disputes  in  the  early  part  of  the  century,  Mr.  E.  Haldane 
thus  expressed  himself :  "  Are  the  things  spoken  of  not  a 
part  of  His  revelation  ?  Then  let  them  not  be  called  small 
things  or  non-essentials.  Let  them  be  called  nothing,  and 
then  we  ought  decidedly  to  oppose  them  as  forming  no  part 
of  "our  duty.  But  if  they  are  part  of  it,  then  it  is  surely 
both  irreverent  and  unwise  to  set  them  aside  under  any 
name  whatever.  This  is  changing  times  and  laws.  It  is 
taking  too  much  upon  us."^  This  was  the  state  of  mind  of  many 
good  men  at  the  time.  They  pressed  into  prominence  and 
undue  importance  matters  which  had  no  essential  connection 
with  Christian  life,  and  made  agreement  on  these  a  condition 
of  that  communion  which  has  its  true  and  sufficient  basis  in 
the  faith  in  Christ  which  they  all  professed.  Hence  the 
disputes  and  divisions  as  to  mutual  exhortation,  plurality 
of  elders,  and  adult  baptism,  and  on  matters  of  even  less 
importance.  Of  these  early  disputants  the  best  that  can  be 
said  is  that  they  were  men  who  sought  to  be  true  to  their 
deepest  convictions,  and  who  believed  that  they  were  faithful 
to  God  in  giving  effect  to  them.  Of  the  later  divisions  that 
took  place  in  connection  with  difference  of  opinion  regarding 
the  work  of  the  Holy  Spirit,  and  which  led  to  separation  of 
churches  from  the  community  to  which  they  had  formerly 
belonged,  the  same  can  be  said.  Both  parties  were  con- 
scientious and  sincere ;  they  erred  in  misunderstanding  each 
other,  and  in  making  a  ground  of  separation  a  difference  of 
view  that  might  have  remained  without  affecting  their  rela- 
tions to  each  other  as  those  who  professed  the  same  faith  in 
Christ,  and  equally  owned  Him  as  their  Lord.  And  yet 
while  many  have  deplored  the  divisions  among  Congrega- 
tionalists,  and  which  would  have  been  avoided  by  less  earnest 
men,  they  have  preferred  the  earnestness  and  freedom  of 
their  church-life,  with  all  its  exposure  to  divisive  influences, 
to  the  apathetic  and  unearnest  life  of  their  former  days,  and 
which  they  saw  in  the  case  of  manj'-  around  them.  Pastor 
John  Eobinson's  defence  of  his  brethren  may  be  urged  in 
^  Lives  of  the  Haldanes,  p.  337. 


206  CONGREGATIONALISM    IN    SCOTLAND 

equal  defence  of  the  good  men  of  former  days  in  Scotland — 
"  They  only  who  enjoy  liberty  know  how  hard  it  is  to  use  it 
aright."  Among  all  men  who  enjoy  freedom,  who  are  earnest 
thinkers,  and  in  whose  lives  conscience  has  the  rule,  differ- 
ence of  opinion  and  vagaries  of  belief  are  inevitable ;  but  if 
these  have  had  to  be  exhibited  in  forms  which  make  an 
apparent  blot  in  our  history,  we  would  rather  let  the  blot 
remain  than  miss  the  earnest  and  faithful  lives  in  which  it 
appeared. 

5.  The  record  of  the  extinction  of  many  Congregational 
churches  requires  to  be  considered  in  connection  with  some 
facts  in  order  to  be  fully  understood.  (1)  There  was  a  lack 
of  wise  judgment  in  the  original  planting  of  many  of 
the  churches  in  very  small  populations.  Most  of  the 
extinct  churches  were  in  places  not  having  2000  of  a  popula- 
tion, many  were  in  towns  or  villages  having  under  5000, 
while  only  a  very  few  were  in  large  towns  or  cities.  (2)  The 
pastors  of  most  of  the  extinct  churches  (and  many  of  them 
never  had  more  than  one  pastor)  were  originally  evangelists, 
whose  success  was  found  chiefly  in  the  conversion  of  those 
who  afterwards  formed  the  churches  to  which  they  minis- 
tered, but  who  were  not  as  successful  in  keeping  churches 
together  as  they  had  been  in  gathering  them.  (3)  The 
churches  had  from  the  first  to  carry  on  a  struggle  for  bare 
existence  in  the  midst  of  much  opposition  and  suspicion, 
and  their  numerical  increase  in  membership  was  hindered  by 
their  supposed  strictness  of  conditions  of  membership.  (4) 
Many  churches  had  ceased  to  exist  before  the  formation  of 
the  Congregational  Union  in  1812,  and  many  were  saved 
from  extinction  by  the  help  given  by  that  institution.  In 
view  of  these  facts  the  wonder  is  that  so  many  churches 
have  survived,  and  not  that  so  many  have  become  extinct. 

6.  It  has  already  been  noted  that  the  men  who  became 
leaders  in  the  home-missionary  movement  that  resulted  in 
the  formation  of  the  first  churches  of  the  Congregational 
order  that  came  into  existence  towards  the  close  of  last 
century  originally  desired  to  give  themselves  to  the  work  of 
foreign  missionaries,  and  that  it  was  only  when  they  found 


NOTES   ON   THE    HISTORY  207 

this  to  be  impracticable  that  they  began  to  devote  their 
energies  to  the  work  of  evangelisation  at  home.  But  amid 
all  their  activities  in  connection  with  home-mission  work  they 
never  lost  their  intense  interest  in  foreim  missions.  During 
the  existence  of  the  Missionary  Magazine — some  eighteen 
years — it  continued  to  advocate  missions  to  the  heathen, 
and  to  supply  to  its  readers  full  accounts  of  what  was 
doing  in  the  missionary  field  in  various  parts  of  the  world. 
As  the  Magazine  was  largely  circulated  in  the  homes  of  the 
early  Independents,  the  perusal  of  its  pages  created  and 
maintained  a  deep  interest  in  all  that  pertained  to  foreign 
missions.  Every  church  became  an  auxiliary  to  the  London 
Missionary  Society,  and  the  monthly  missionary  prayer- 
meeting,  which  was  regularly  held  in  nearly  all  the  churches, 
became  one  of  the  most  interesting  gatherings  of  the  people. 
So  large  a  place  was  given  to  foreign  missions  that  for  many 
years  even  greater  interest  was  shown  in  them  than  in 
mission  work  at  home,  and  the  pages  of  the  Magazine  were 
chiefly  devoted  to  letters  from  missionaries  abroad  and  the 
discussion  of  missionary  schemes,  while  only  a  few  paragraphs 
were  given  to  work  at  home.  Although  more  attention  was 
given  to  home  work  after  the  Magazine  was  succeeded  by  the 
Christian  Herald,  yet  for  many  years  the  pages  of  the  latter 
had  a  large  place  given  in  it  to  accounts  of  work  abroad. 
The  churches  have  continued  this  interest  in  foreign  mis- 
sions, and  nearly  every  one  of  them  remains  a  missionary 
auxiliary  in  connection  with  the  parent  society.  One 
fruitful  result  of  this  missionary  interest  has  been  that  a 
large  number  of  missionaries  have  gone  from  the  Scottish 
Congregational  churches  to  the  foreign  missionary  field. 
Including  those  who  have  gone  from  the  Theological  Halls, 
and  those  who  have  been  trained  elsewhere,  it  is  estimated 
that  the  contribution  in  men  to  the  foreign  field  from  the 
Scottish  churches  has  been  upwards  of  seventy  missionaries, 
many  of  whom  are  still  labouring  abroad. 

7.  In  estimating  the  progress  and  present  position  of 
Congregationalism  in  Scotland  regard  must  be  had  to  the 
churches  of  that  order  of  which  it  has  not  been   deemed 


208  CONGREGATIONALISM    IN    SCOTLAND 

necessary  to  give  an  account  in  the  preceding  pages.  The 
Baptist  churches  number  113,  with  a  membership  of  those 
which  have  reported  of  over  15,000.  In  addition  to  these 
there  are  many  communities  of  the  Plymouth  Brethren,  the 
Society  of  Friends,  the  Independent  Methodist  Church,  and 
several  others,  all  of  which  adhere  to  Congregational  principles 
and  practice.  If  to  these  be  added  193  churches  noticed  in 
these  pages,  with  their  estimated  membership  of  over  30,000, 
it  would  probably  be  within  the  mark  to  estimate  the  total 
number  of  Congregational  churches  in  Scotland  at  the 
present  time  at  over  500,  and  the  membership  at  over  60,000. 
Nearly  all  of  these  churches  have  come  into  existence  since 
the  closing  years  of  last  century. 

While  to  some  these  figures  may  show  gratifying  progress 
since  that  "  day  of  small  things "  with  which  Congrega- 
tionalism began  in  Scotland,  to  others  it  may  appear 
disappointing,  when  comparison  is  made  with  the  numerical 
progress  of  some  other  religious  bodies.  To  the  question 
which  is  often  asked.  Why  has  it  not  been  greater  ?  several 
answers  may  be  given.  First  of  all,  it  has  to  be  noted  that 
throughout  its  history  Presbyterianism  has  held  the  ground 
in  Scotland,  and  has  been  the  most  popular  system  of 
church-order.  Apart  from  its  strictly  religious  character 
and  spirit,  it  has  in  its  history,  its  traditions,  and  usages 
entered  into  the  life  of  the  Scottish  people,  and  has  in  the 
semi-political  events  of  its  history  been  associated  with 
much  of  their  national  life  and  many  of  their  national 
struggles  for  freedom,  while  Congregationalism  has  had  to 
suffer  from  the  disadvantage  of  being  regarded  as  an  alien 
system  of  church-order.  Nor  ought  the  fact  to  be  over- 
looked that  the  Scottish  people  have  never  laid  great  stress 
on  the  Congregational  view  of  church-life  as  a  fellowship  of 
Christian  people  who  aim  at  seeking  to  realise  their  indi- 
vidual responsibility  as  members  of  the  church,  and  with 
whom  reside  the  right  and  privilege  of  managing  their  own 
affairs  as  answerable  to  the  great  Head  of  the  church  only. 
They  have,  as  a  rule,  been  content  to  leave  all  church 
matters  in  the  hands  of  church-officers,  and  only  when  some 


NOTES    ON    THE    HISTORY  209 

unwise  and  arrogant  attempt  has  been  made  to  deprive 
them  of  their  right  to  have  the  chief  voice  in  choosing  their 
ministers  have  they  been  moved  to  assert  their  own  rights 
and  liberties.  What  has  been  of  chief  importance  to  them 
have  been  the  "  privileges  "  of  the  church  in  connection  with 
public  worship  and  the  ordinances  of  Baptism  and  the 
Lord's  Supper.  Satisfied  with  these,  they  have  been  com- 
paratively indifferent  to  the  duty  and  privilege  of  choosing 
and  admitting  their  own  members  as  well  as  their  own 
pastors,  and  have  not  fully  acknowledged  the  duty  of 
members  of  churches  to  watch  over  and  help  each  other, 
which  has  been  a  prominent  feature  of  the  fellowship  of 
Congregational  churches.  Not  much  caring  to  exercise  their 
individual  responsibility  in  matters  concerning  the  interest 
of  the  churches  to  which  they  belong,  and  having  equally 
little  desire  to  assert  their  own  liberties  and  rights  in  the 
management  of  church  affairs,  they  have  regarded  with 
prejudice  and  aversion  those  disputes  and  divisions  which 
have  from  time  to  time  arisen  among  Congregational 
churches,  and  which  have  been  possible  only  in  the  free 
church-life  which  these  churches  greatly  prize,  in  spite  of 
the  risks  of  division  to  which  their  freedom  exposes  them 
from  its  abuse.  The  liberal  spirit  which  has  been  fostered 
by  Congregationalism  has  also  had,  to  some  extent,  an 
influence  adverse  to  its  progress.  Taught  as  the  members 
of  Congregational  churches  have  been  to  cherish  a  catholic 
spirit  to  all  Christian  people  of  whatever  name,  and  to 
regard  with  aversion  a  narrow  denominational  spirit,  they 
have  in  many  instances  lacked  that  esprit  de  corps  which  is 
fostered,  not  only  by  a  special  preference  for  one's  own 
party,  but  also  by  a  spirit  of  protest  against  and  opposi- 
tion to  other  parties ;  and  hence  many  of  their  members 
have  found  it  easy  to  leave  their  old  connections  and  to 
join  others,  so  long  as  they  have  found  the  religious 
teaching  they  preferred.  There  can  be  little  doubt  that  the 
numerical  progress  of  Congregational  churches  has  been 
greatly  retarded  by  this  cause.  If  they  had  been  able  to 
retain  in  their  membership  those  who  have  left  them  owing 

o 


210  CONGREGATIONALISM    IN    SCOTLAND 

to  the  lack  of  faithful  adherence  to  their  own  principles  and 
churches,  their  number  would  have  been  much  greater  than 
it  is  to-day.  Nor  ought  the  fact  to  be  overlooked  that  the 
Congregational  churches  have  suffered  largely  from  the 
exodus  of  many  of  their  ablest  ministers  to  England,  where 
they  have  found  greater  attractions  in  regard  to  jfields  of 
usefulness  and  personal  comfort  than  in  the  smaller  and 
poorer  churches  to  which  they  ministered  in  Scotland. 
Other  minor  causes  adverse  to  progress  might  be  indicated, 
such  as  the  social  disadvantages  to  which  the  members  of 
Congregational  churches  have  been  exposed,  arising  from 
their  numerical  inferiority  to  other  denominations,  and  their 
advocacy  of  temperance  and  other  reforms  which  have 
alienated  from  them  many  who  but  for  their  lack  of  sym- 
pathy with  such  movements  might  have  sought  or  retained 
a  place  among  them. 

These  are  but  secondary  causes.  The  chief  cause  of 
comparatively  small  progress  has  been  the  lack  of  faithful 
and  earnest  Christian  life  and  activity  on  the  part  of 
Congregationalists  themselves.  Professing  as  they  do  that 
their  principles  and  aims  lie  at  the  foundations  of  genuine 
and  faithful  Christian  life,  they  must  confess  that  any  lack 
of  progress  in  their  advancement  of  these  must  be  traced  to 
the  defective  life  and  spirit  of  those  who  acknowledge  them 
to  be  Divine — a  confession,  indeed,  which  must  be  made  by 
all  Christians  who  find  cause  for  deploring  the  comparatively 
small  progress  of  Christianity  itself  in  the  world. 

8.  What  has  been  the  influence  of  Scottish  Congrega- 
tionalism on  the  religious  life  of  the  people  of  Scotland  it  is 
impossible  to  estimate,  and  even  if  it  were  possible  it 
might  be  invidious  to  attempt  it.  Progress  in  human  life 
arises  from  so  many  concurrent  causes  that  we  have  to 
beware  of  any  attempt  to  give  undue  prominence  to  any  one 
of  them,  and  especially  in  connection  with  religion.  Just 
as  such  a  mundane  circumstance  as  the  French  Eevolution 
had  its  place  in  the  awakening  of  Eobert  Haldane  to  a  new 
religious  life,  so  there  may  be  many  and  varied  causes  of 
religious  progress.    But,  at  least,  Congregationalists  can  point 


NOTES    ON    THE    HISTORY  211 

to  the  fact  that  contemporary  with  the  rise  and  progress  of 
their  churches  there  has  been  a  great  advance  in  religious 
thought  and  life  in  Scotland.  If,  for  example,  the  all  too 
temporary  efforts  of  Provost  Jaffray  of  Aberdeen  and  his 
friends  to  form  a  Congregational  church  there  some  two 
hundred  and  fifty  years  ago  had  the  effect  of  inducing 
that  fiery  churchman,  Andro  Cant,  to  be  more  careful  than 
he  had  been  in  the  admission  of  members  to  his  church,^ 
it  is  surely  not  too  much  to  say  that  a  like  effect  has  been 
produced  by  the  example  of  Congregational  churches  in 
seeking  a  purer  church-life  than  has  usually  obtained 
among  Presbyterian  churches.  It  is  significant,  too,  that 
the  Disruption  of  1843,  or  rather  the  "  Ten  Years'  Conflict " 
which  preceded  it,  followed  closely  upon  the  revival  of 
evangelical  religion  which  had  been  originated  through 
the  work  of  the  early  Congregational  churches,  and  that 
Presbyterians  themselves  have  acknowledged  that  the 
influence  of  these  churches  was  one  of  the  originating 
causes  of  the  Disruption.  May  not  the  abolition  of  "  Fast 
Days  "  and  other  cumbrous  observances  in  connection  with 
the  celebration  of  the  Lord's  Supper,  and  the  more  frequent 
observance  of  that  ordinance  which  now  prevails  among 
Presbyterians,  have  to  some  extent  been  brought  about  by 
the  example  of  many  Congregational  churches,  whose 
practice  for  more  than  a  hundred  years  has  been  approached 
only  in  recent  years  by  other  churches  ?  Their  assertion 
of  the  right  of  the  members  of  each  church  to  choose  its 
own  minister  must  have  been  an  object-lesson  to  churches 
to  which  that  right  was  denied ;  nor  can  the  freedom  and 
right  of  the  members  to  share  in  the  management  of  church 
affairs  which  have  been  upheld  by  Congregational  churches 
have  been  without  some  influence  in  moving  the  members 
to  seek,  and  church-courts  to  grant,  the  larger  share  now 
taken  in  church  matters  by  the  members  of  the  various 
Presbyterian  churches.  An  even  more  powerful  influence 
might  fairly  be  claimed  for  Congregationalism  in  connection 
with  the  more  liberal  views  of  Divine  truth,  and  especially 

*  Waddington's  Congregational  History,  1567-1700,  p.  505. 


212  CONGREGATIONALISM    IN    SCOTLAND 

in  the  preaching  of  a  full  and  free  Gospel,  which  have 
prevailed  among  Presbyterians  of  recent  years.  It  is 
surely  not  too  much  to  claim  that  the  teaching  of  such 
men  as  Wardlaw  and  Morison  has  had  its  share  in  intro- 
ducing into  Presbyterian  pulpits  and  Divinity  halls  a  more 
liberal  theology  than  that  which  prevailed  before  their 
time.  There  was  a  time  when  nearly  every  one  of  the 
"  innovations "  now  adopted  by  Presbyterians,  and  which 
had  been  familiar  enough  to  Congregationalists — notably  the 
practice  of  "  lay  preaching  " — were  under  the  ban  of  church- 
courts  and  General  Assemblies.  Such  a  large  following  up 
by  Presbyterians  of  much  that  has  been  characteristic 
of  Independent  churches  in  their  teaching,  thought,  and 
practice  is  surely  more  than  a  mere  coincidence. 

9.  In  any  attempt  to  forecast  the  future  of  Congrega- 
tionalism in  Scotland  a  distinction  must  be  made  between 
the  principles  of  that  system  and  the  particular  churches 
called  Congregational.  Just  as  the  principles  of  democratic 
and  republican  government  find  a  larger  recognition  in  the 
professedly  monarchical  government  of  Great  Britain  than 
in  any  republic  in  the  world,  so  it  is  possible  for  Congrega- 
tionalism to  find  practical  recognition  among  professedly 
Presbyterian  churches.  It  is  conceivable  that  in  process 
of  time  the  government  of  churches  by  "  church-officers," 
as  declared  by  the  Westminster  Confession  of  Faith,  may 
come  to  be  merely  nominal,  and  that  the  determining  voice 
in  all  church  affairs  may  be  asserted  and  claimed  by  the 
members ;  that  a  return  may  yet  be  made  to  the  Congrega- 
tionalism of  the  period  immediately  succeeding  the  Scottish 
Eeformation,  when  the  function  of  ministers  was  to  guide 
the  people  by  counsel  rather  than  by  authority ;  and  that 
the  state  of  things  may  recur  which  obtained  during  the 
struggle  between  Presbyterians  and  Episcopacy,  and  during 
the  period  prior  to  the  formation  of  the  Eelief  Church  in 
1752,  when  church-courts  were  regarded  as  consultative  and 
deliberative  rather  than  executive  and  legislative.  Eapid 
progress  has,  indeed,  been  already  made  in  this  direction. 
Every  effort  is    now   being  made   among  Presbyterians   to 


NOTES    ON    THE    HISTORY  213 

"  govern  "  congregations,  not  by  the  exercise  of  mere 
authority,  but  in  accordance  with  their  own  will,  and  the 
cases  are  few  in  which  church-courts  proceed  in  open 
defiance  of  the  expressed  will  of  the  people.  The  complaint 
made  by  members  of  the  United  Presbyterian  and  Free 
Churches,  now  happily  united,  that  the  members  of  the 
congregations  were  not  directly  consulted  in  the  negotiations 
for  union,  and  that  those  were  carried  out  by  church- 
officials  alone,  is  not  without  significance,  as  showing  the 
trend  of  feeling  and  opinion  in  the  direction  of  self- 
government  by  the  people  ;  and  the  defence  of  this 
procedure  which  has  been  made,  that  the  union  has 
been  effected  in  accordance  with  the  ascertained  consent 
of  the  members,  or  at  least  in  the  belief  that  they  were 
favourable,  clearly  indicates  the  desire  of  church- officials  to 
recognise  the  will  of  the  people  as  determining  the  ultimate 
decisions  in  the  affairs  of  the  churches.  This  assertion 
and  claim  of  popular  rights  and  liberties,  as  well  as 
responsibilities,  are  a  marked  feature  of  our  time  in  every 
part  of  human  life,  whether  in  religious  or  political 
matters.  The  chief  claim  of  Congregationalism  in  this 
connection  is  that  it  has  anticipated  the  demand  for 
"  government  of  the  people,  by  the  people,  and  for  the 
people,"  under  accepted  Divine  guidance,  which  has  been 
its  distinctive  character  through  several  centuries.  Should 
this  principle  find  general  recognition  among  Presbyterians 
or  others,  Congregationalists  will  regard  as  of  secondary 
importance  the  fate  of  the  particular  churches  now  called 
Congregational,  and  be  thankful  if  the  testimony  they  have 
hitherto  borne  be  upheld  by  Christian  men,  called  by  what- 
ever name. 

The  assertion  of  the  principle  of  church-life  as  a 
spiritual  communion  of  fellow-believers  in  the  Lord  Jesus 
Christ,  which  Congregationalists  have  set  in  the  forefront 
of  their  testimony,  is  one  that  cannot  now  be  said  to  be  as 
distinctive  of  them  as  it  was  in  the  early  years  of  their 
history  in  Scotland.  What  difference  obtains  in  regard 
to   this   point   is    in   regard    to    the   degree  of  prominence 


214  CONGREGATIONALISM    IN    SCOTLAND 

given  to  it  by  Presbyterians  and  Congregationalists.  The 
avowed  principles  of  both  commit  them  to  the  ideal  of 
church-life  as  a  communion  of  Christian  people,  and  to 
their  confessed  aim  of  seeking  to  realise  this  in  their 
respective  churches ;  but  probably  the  difference  between 
them  emerges  in  this,  that  Congregationalists  deplore  any 
shortcoming  in  the  attainment  of  their  high  aim  as  an 
indication  of  unfaithfulness,  while  Presbyterians  are  dis- 
posed to  excuse  it  as  part  of  the  imperfection  that  belongs 
to  all  human  associations.  But,  in  truth,  the  high  aim  of 
seeking  to  realise  the  kingdom  of  God  in  the  actual  lives 
of  men  is  one  confined  to  no  section  of  Christian  people, 
but  is  inseparable  from  a  life  of  faith  in  the  Son  of  God 
and  loyalty  to  Him ;  and  any  progress  in  the  direction  of 
its  attainment  will  mark  the  faithfulness  and  success,  not 
of  any  particular  denominations  of  Christians,  but  of  the 
church  of  the  living  God. 


CHAPTER  XVIIL 

ORIGIN  OF  CHURCHES. 

This  list  has  been  prepared  with  the  view  of  giving  the 
dates  at  which  the  churches  came  into  existence,  and  some 
of  the  circumstances  connected  with  their  origin.  As  there 
have  been  several  centres  of  origin,  it  has  been  thought 
proper  to  place  the  churches  in  the  list  under  the  headings 
of  those  districts  in  which  the  several  groups  of  them  had  a 
more  or  less  independent  origin. 

It  has  been  the  aim  of  this  work  to  give  the  history  of 
the  Congregational  Churches  without  reference  to  any 
denominational  or  other  connection ;  but,  as  a  matter  of 
fact,  the  great  majority  of  them  are  connected  with  the 
Congregational  Union  of  Scotland,  composed  of  the  two 
communities  of  churches  which  were  united  in  1896.  In 
order,  however,  to  prevent  any  misconception  regarding  some 
churches  not  connected  with  that  Union,  it  has  to  be 
explained  that  when  the  Congregational  and  Evangelical 
Unions  united  a  minority  of  the  churches  of  the  latter  body 
declined  to  enter  into  the  Union,  and  claim  to  be  the  Evan- 
gelical Union,  and  to  adhere  to  the  theological  position  of 
that  Union  as  at  1843,  as  also  to  hold  by  what  they 
allege  to  have  been  the  unwritten  law  of  that  Union,  that 
all  engaged  in  the  traffic  of  intoxicating  drinks  be  excluded 
from  membership  and  office  in  the  churches.  These 
churches  are  eight  in  number,  two  of  which  (one  in 
Murieston  Crescent,  Dairy,  Edinburgh,  and  one  in  Mussel- 

215 


216  CONGREGATIONALISM    IN    SCOTLAND 

burgh)  were  connected  with  the  Evangelical  Union  prior  to 
1896,  and  six  have  been  formed  of  members  of  churches  in 
the  neighbourhood  of  the  places  in  which  they  are  situated 
and  others  since  that  year,  viz.,  in  Newington  and  Picardy 
Place,  Edinburgh ;  Bain  Street,  Glasgow ;  James's  Place, 
Govan ;  Kippen  Street,  Coatdyke ;  and  Liberal  Club  Hall, 
Paisley.  There  was  also  a  minority  of  churches  of  the 
Congregational  Union  which  did  not  enter  into  the  Union 
formed  in  1896,  but  as  they  are  understood  not  to  exist  as 
a  separate  body  no  distinction  has  been  made  between  them 
and  the  other  churches  in  this  list.  It  has  also  to  be  noted 
that  the  Old  Scots  Independent  Church,  Glasgow ;  Clerk's 
Lane  Church,  Kilmarnock  ;  and  Gilfillan  Memorial  Church, 
Dundee,  are  not  connected  with  the  Congregational  Union. 
Churches  marked  t  are  extinct. 

NORTHERN  COUNTIES. 

Aberdeenshire. — Aberdeen. — The  church  in  Belmont  Street 
(formerly  George  Street)  is  the  oldest  Congregational  church  in 
the  north  of  Scotland.  The  leader  of  the  movement  that  led  to 
its  formation  was  Mr.  George  Moir,  merchant  in  Aberdeen,  "who 
had  been  in  the  habit  of  worshipping  with  the  Methodists,  not 
because  he  approved  of  their  doctrine  and  principles,  but  because 
he  thought  them  earnest  in  religion."  He  had  been  led  to  adopt 
Congregational  principles  mainly  by  a  study  of  Lord  Chancellor 
King's  "Inquiry  into  the  Constitution,  Discipline,  Unity,  and 
Worship  of  the  Primitive  Church"  (1691),  and  having  been  con- 
vinced that  the  primitive  churches  were  Independent  churches, 
he  set  his  heart  upon  seeing  such  a  church  in  Aberdeen.  He  was 
joined  by  several  like-minded  Christian  men,  who,  with  others, 
formed  themselves  into  an  Independent  church  towards  the  close 
of  1797.  A  place  of  worship  was  erected  and  opened  in  George 
Street  in  September,  1798.  The  first  pastor  was  the  Kev.  William 
Stephens,  who  entered  on  his  duties  in  May,  1800,  but  remained 
only  until  1803,  when  he  removed  to  Edinburgh  to  become  the 
colleague  of  Mr  J.  A.  Haldane,  and  one  of  the  tutors  of  the 
theological  class  originated  and  supported  by  Mr.  R.  Haldane. 
Mr.  Stephens  was  succeeded  by  Mr  John  Philip  (afterwards  Dr. 
Philip)  in  1804.  Before  his  settlement  there  had  been  a  party 
spirit  in  the  church,  and  as  several  of  the  members  had  objected 
to  the  call  to  him,  and  the  divisive  spirit  continued  to  jDrevail, 
Mr.  Philip  intimated  to  the  church  that  he  could  not  continue  to 


ORIGIN    OF   CHURCHES  217 

be  pastor  until  he  knew  who  of  the  members  approved  of  one 
another  and  of  his  ministry,  and  in  order  to  ascertain  this  it  was 
decided  to  dissolve  the  church,  and  then  reconstitute  it  b}'  the 
admission  of  members  accepting  each  other  in  fellowship  and 
Mr.  Philip  as  pastor.  The  result  was  that  some  30  members  out 
of  277  refused  to  return  to  fellowship.  Several  of  these  left  the 
church,  and  along  with  some  others  formed  a  new  church  in 
Frederick  Street^  in  1807.  Dr.  Philip  left  Aberdeen  in  1819  to 
become  one  of  the  agents  of  the  London  Missionary  Society  in 
South  Africa,  where  he  laboured  for  thirty  years.  He  was 
succeeded  by  the  Rev.  Alexander  Thomson,  pastor  of  the  church 
at  Lochee,  near  Dundee.  There  was  a  minority  of  the  church 
who  preferred  the  Rev.  James  Spence,  who  had  been  labouring 
in  Printfield  (now  Woodside),  and  they,  along  with  some  members 
from  Frederick  Street  Church,  left  and  formed  the  church  in 
Blackfriars  Street  (now  Skene  Street)  in  1820,  under  the  ministry 
of  Mr.  Spence.  The  members  remaining  in  Frederick  Street 
removed  to  Dee  Street,\  and  in  1871  they  united  with  the  church 
in  Blackfriars  Street.  Some  years  prior  to  this  an  "unattached  " 
congregation,  of  which  for  many  years  a  Mr.  Hugh  Hart  had  been 
minister,  settled  in  the  old  building  in  Frederick  Street,!  and  in 
1865  the  church  and  its  minister,  the  Rev.  John  Hunter,  became 
connected  with  the  Congregational  Union  ;  but  the  church  ceased 
to  meet  in  1882.  Albion  Street  Church  was  formed  in  1856,  as 
the  result  of  the  labours  of  the  late  Rev.  J.  H.  Wilson,  who  two 
years  later  was  succeeded  by  the  Rev.  Dr.  Duncan.  Owing  to 
the  increase  of  members  the  majority  of  them  left  and  formed 
Trinity  Church  in  1878.  JFoodside  Church  was  formed  in  1821 
by  members  of  the  churches  residing  in  Aberdeen.  No  fewer 
than  ten  ministers  have  gone  forth  from  this  church,  most  of 
whom  are  still  in  active  service  in  various  parts  of  the  world.  St. 
Paul  Street  Church  was  formed  in  1846,  chiefly  by  members  of 
Blackfriars  Street  Church,  who  were  dissatisfied  with  the  attitude 
of  the  church  and  pastor  towards  the  "  New  Views  "  party,  as  it 
was  then  called.  John  Street  Church  was  formed  in  1863  by 
members  from  St.  Paul  Street  Church.  Bon  Accord  Church  was 
formed  in  1897  by  members  from  Trinity  Church. 

In  HuNTLY  the  church  was  formed  in  1800  by  the  members  of 
the  Anti-burgher  church  adhering  to  their  pastor,  the  Rev.  George 
Cowie,  who  had  been  deposed  from  the  ministry  of  the  Anti- 
burgher  church  in  the  same  year  for  having  "  attended  the 
ministrations  of  lay-preachers,  or  Episcopalians,  or  Independents." 
The  church,  while  faithful  to  the  principle  of  purity  of  com- 
munion, continued  to  adhere  to  the  practices  of  Presbyterian 
churches,  and  for  a  long  time  had  its  "  session,"  which  managed 
the  affairs  of  the  church,  and  quarterly  communion,  with  "fast- 
day"  observances,  and  "preparation"  and  "thanksgiving"  days. 


218  CONGREGATIONALISM    IN    SCOTLAND 

In  1800  the  church  in  STUARTFiELDf  (or  "Crichie,"  as  it  was 
originally  called)  was  formed  under  the  ministry  of  the  Rev. 
James  Eobertson,  who  remained  pastor  for  thirty  years,  and  then 
removed  to  America.  The  church  in  Mid  Street,  Fraserburgh, 
was  formed  in  1803,  as  the  result  of  the  preaching  of  Mr.  J. 
Haldane  in  one  of  his  early  visits  to  the  north,  and  in  the  same 
year  the  Rev.  Udny  Anderson  became  pastor.  In  1845  a  second 
church  {Manse  Street),  was  formed  by  the  pastor  (Rev.  Archibald 
Duff)  and  members  of  Mid  Street  Church.  In  1804  the  church 
in  Westhill  (formerly  Blackhills)  was  formed,  under  the  pastor- 
ate of  the  Kev.  John  Smith.  In  1845  this  church  ceased  to  be 
connected  with  the  Congregational  Union,  and  ultimately  joined 
the  Evangelical  Union,  with  which  it  remained  in  connection 
until  the  union  of  the  two  Unions  in  1896.  In  or  about  1805 
three  other  churches  in  Aberdeenshire  were  formed,  viz.,  in 
BuxBURN,t  where  Mr.  Cow  laboured;  in  St.  Fergus,!  where 
Mr.  Gibson  laboured  for  a  time  ;  and  in  PiTSLlGO,!  where  Mr. 
Beattie  was  pastor.  None  of  these  churches  appears  to  have 
existed  for  more  than  a  few  years.  In  1808  the  church  in 
DuNCANSTON  was  formed  by  members  of  the  church  in  Huntly. 
It  retained  the  Presbyterian  usages  of  the  mother  church.  Mr. 
Donald  Morrison  was  the  first  pastor.  From  this  church  the 
churches  in  Rhynie  (1843),  CuLSALMOND  t  (1824),  and  Insch 
(1864)  were  formed.  In  1822  the  church  in  Inverurie  was 
formed,  as  the  result  of  the  evangelistic  labours  of  the  Rev. 
William  Brown,  who  became  its  first  pastor.  The  church  in 
Peterhead  was  formed  in  1823,  and  in  1883  several  of  its 
members  formed  the  church  in  Port  Errol.  Churches  in 
Ellon  t  and  Banchory!  were  formed  in  1828  and  1831,  of 
which  the  Rev.  Messrs.  M'Robert  and  Lowe  were  the  first 
pastors.  In  1861  the  church  in  New  Pitsligo  was  formed  by 
members  from  the  neighbouring  Congregational  churches ;  and  in 
1879  the  church  in  New  Deer  was  formed  by  members  who  had 
seceded  from  the  Established  church  of  the  parish. 

Banff. — ^The  town  of  BanffI  was  visited  by  Mr.  J.  A.  Haldane 
in  1797,  and  his  preaching  produced  a  deep  impression  on 
the  people  in  the  place  and  neighbourhood.  It  was  not  until 
1809  that  a  church  was  formed,  and  Mr.  Joseph  Gibb  became 
pastor,  remaining  until  1827,  when  he  emigrated  to  America. 
He  was  succeeded  by  Mr.  John  Murker  in  1833,  who  remained 
pastor  until  1879,  when  he  died,  and  in  1886  the  church  ceased 
to  meet.  There  was  a  church  in  Keith  f  early  in  the  century, 
of  which  Mr.  Japp  was  pastor,  but  it  appears  to  have  had  a  short 
existence.  The  church  in  Millseat  was  formed  in  1829,  as  the 
result  of  the  labours  of  Mr.  Joseph  Morrison,  who  became  pastor 
in  1831.  In  Cullen  f  a  church  was  formed  in  1846  by  members 
of  the  church  in  Banff.     Mr.  C.  A.  Piper  was  the  first  pastor ; 


ORIGIN    OF    CHURCHES  219 

the  church  ceased  to  meet  after  the  retirement  of  the  last  pastor, 
the  Rev.  John  Taylor,  in  1877.  The  church  in  PoRTSOY  f  was 
formed  in  1862  by  members  of  the  church  in  Banff.  Mr.  Robert 
Bell  became  pastor  in  1871,  but  after  his  retirement  in  1872  the 
church  ceased  to  meet.  The  church  in  Macduff  was  formed  in 
1879  by  members  of  the  church  in  Banff,  and  Mr.  G.  C.  Milne 
became  pastor  in  the  same  year. 

Moray. — The  church  in  Elgin  was  formed  by  Mr.  William 
Ballantine  in  1804.  In  1801  Mr.  Ballantine  had  accepted  a  call 
from  a  "  Free  Presbyterian  congregation,"  composed  of  persons 
attached  to  the  ministry  of  a  Mr.  Bain,  minister  of  a  "  Chapel  of 
Ease"  in  connection  with  the  Established  church,  on  whose 
removal  they  desired  to  have  an  evangelical  ministry,  while 
retaining  Presbyterian  usages  and  order.  Mr.  Ballantine,  being 
a  pronounced  Congregationalist,  soon  found  himself  at  variance 
with  the  leaders  of  the  congregation,  who  desired  to  retain  some 
Presbyterian  usages  he  did  not  approve  of,  and  the  result  was  he 
resigned  the  pastorate,  and  along  with  several  brethren  formed  a 
Congregational  church  in  1804.  He  was  among  the  first  to  advocate 
open  "exhortation"  by  the  brethren  and  plurality  of  elders;  in  1807 
he  adopted  Baptist  views  and  left  the  place  for  America.  Elgin 
was  one  of  the  places  in  which  Mr.  R.  Haldane  desired  to  have  a 
"Tabernacle,"  and  he  erected  a  large  building  to  contain  some 
1500  persons.  As  in  the  case  of  the  "  Tabernacles  "  in  Edinburgh, 
Dundee,  and  Glasgow,  Mr.  Haldane  intended  to  have  theological 
classes  for  young  men  in  the  north  of  Scotland,  and  Mr.  Ballantine 
had  under  his  care  several  of  these  while  in  the  town.  The  large 
building  had  to  be  vacated  by  the  church,  however,  when  Mr. 
Haldane  adopted  Baptist  views,  and  the  little  church  had  to 
procure  another  and  humbler  place  of  meeting.  In  1808  Mr. 
Niel  M'Niel  began  to  labour  in  the  place,  and  in  1815  became 
pastor  of  the  church,  to  which  he  ministered  until  1854,  a  year 
loefore  his  death.  The  church  in  Forres  was  formed  in  1804, 
when  Mr.  John  Martin  became  pastor,  and  remained  until  his 
death  in  1834.  He  was  succeeded  by  Mr.  Robert  Weir,  who 
remained  until  1843.  In  the  following  year  Mr.  Nisbet  Galloway 
became  pastor,  who  was  connected  with  the  Evangelical  Union, 
with  the  principles  of  which  the  church  and  succeeding  pastors 
continued  to  have  sympathy,  though  not  formally  connected  with 
the  Union.  A  church  was  formed  in  Knockando  f  in  1804,  and 
enjoyed  the  ministry  of  Mr.  John  Munro  until  his  death  in  1853, 
after  which  the  church  was  supplied  by  students  in  the  summer 
months,  but  in  a  few  years  ceased  to  meet. 

The  church  in  Nairn  was  formed  in  1806  Avhen  Mr.  James 
Dewar  became  pastor.  For  several  years  prior  to  his  settlement 
in  Nairn  Mr.  Dewar  had  laboured  with  much  success  as  an 
evangelist  in  the  Highlands  of  Perth  and  Argyleshires,  along  with 


220  CONGREGATIONALISM    IN   SCOTLAND 

Messrs.  Alexander  Farquharson  and  Mr.  John  Campbell  of  Oban. 
He  laboured  with  much  acceptance  in  Nairn  for  twenty-nine 
years. 

Inverness. — In  1804  there  were  several  preaching  stations 
in  the  district  of  Strathspey,  at  several  of  which  the  brethren 
met  in  fellowship,  but  without  pastors.  When  the  dispute  on  the 
Baptist  question  took  place  in  1807  most  of  the  members  adopted 
Baptist  views,  and  formed  the  Baptist  Church  in  Grantown.  In 
Fort- William  there  was  also  a  company  of  brethren,  to  whom 
Messrs.  Campbell  of  Oban  and  M'Killican  of  Acharn  occasionally 
ministered,  but  no  pastor  appears  to  have  been  settled.  In  the 
town  of  Inverness  f  a  church  was  formed  in  1825,  after  several 
unsuccessful  attempts  in  the  same  direction  in  the  earlier  part  of 
the  century.  In  that  year  Mr.  James  Kennedy  became  pastor,  and 
remained  until  1861,  a  year  before  his  death.  Another  effort  to 
form  a  church  was  made  in  1870,  when  Mr.  William  Milne 
became  pastor;  but  he  died  in  1872,  and  on  the  removal  of  his 
successor,  Mr.  Wright,  in  1875,  the  church  ceased  to  exist. 

Ross. — No  part  of  Scotland  was  less  accessible  to  the  evangel- 
istic labours  of  the  evangelists  in  the  early  part  of  the  century 
than  the  counties  of  Ross  and  Sutherland,  in  both  of  which 
Presbyterianism  has  held  the  field  more  exclusively  than  in  any 
other  part  of  the  kingdom.  They  do  not  appear  to  have  been 
visited  by  Mr.  Haldane  and  his  colleagues  in  evangelistic  work ; 
but  every  jeav  from  the  beginning  of  the  century  till  many  years 
thereafter  they  were  visited  by  Congregational  ministers,  who 
preached  the  gospel  in  various  parts  of  the  country.  The  earliest 
date  at  which  anything  like  a  movement  in  favour  of  Congrega- 
tional principles  took  place  was  in  1802,  Avhen,  through  the 
preaching  of  a  Mr.  Rae,  a  student  of  divinity,  many  persons  in 
the  town  and  neighbourhood  of  Fortrose  f  received  spiritual 
blessing.  As  the  result  of  his  earnest  labours  Mr.  Rae  was 
invited  to  become  the  pastor  of  a  number  of  Christian  persons  in 
that  district,  and  was  ordained  by  Messrs.  Cowie  of  Huntly  and 
Ballantine  of  Elgin.  A  place  of  worship  was  in  course  of  erection 
when  it  was  found  the  people  were  unable  to  finish  the  work. 
Soon  after  Mr.  Rae  became  a  Baptist,  and  many  of  his  followers 
joined  him  in  the  adoption  of  his  views.  In  1806  Mr.  Alexander 
Dewar,  brother  of  the  pastor  in  Nairn,  visited  the  village  of 
AVOCH,  and  laboured  so  successfully  that  in  1807  a  church  was 
formed,  and  he  became  pastor  in  that  or  the  following  year.  He 
was  the  means  of  gathering  a  large  and  prosperous  church  in  the 
place,  which  has  still  a  leading  place  in  the  district  as  a  centre  of 
evangelical  life  and  activity.  In  addition  to  his  pastoral  labours 
Mr.  Dewar  was  a  most  laborious  and  earnest  evangelist,  and  for 
many  years  preached  the  Gospel  in  many  parts  of  Ross  and 
Sutherland.     He  died  in  1849. 


ORIGIN    OF    CHURCHES  221 

Caithness. — Wick  and  Thurso  were  among  the  first  places 
visited  by  Mr.  J.  A.  Haldane  and  his  colleagues  in  their  memor- 
able tour  of  1797,  and  in  no  part  of  the  kingdom  were  their 
labours  more  successful.  In  Wick  a  church  was  formed  in  1799, 
and  Mr.  John  Cleghorn  became  the  first  pastor.  He  remained 
until  1813  when  he  removed  to  Edinburgh  to  become  the  col- 
league of  Mr.  Aikman.  In  1799  the  church  in  Thurso  was 
formed,  and  in  that  year  Mr.  Wilham  Ballantine  became  the  first 
pastor;  but  he  remained  only  until  1801,  when  he  removed  to 
Elgin. 

Orkney  and  Shetland. — The  town  of  Kirkwall  was  the  scene 
of  the  earliest  labours  of  Mr.  J.  A.  Haldane  towards  the  close  of 
the  century,  and  in  1805  a  church  was  formed,  as  the  result  of 
the  revival  movement  that  took  place  in  connection  with  the 
preaching  of  Mr.  Haldane  and  other  preachers  who  followed  him. 
In  1806  Mr.  John  Black  became  pastor,  but  remained  only  about 
a  year  in  the  place.  In  1810  the  church  in  H ARRAY  was  formed, 
through  the  labours  of  Messrs.  Ramsay  and  Robertson  of  Kirk- 
wall, and  in  1835  Mr.  John  Masson  became  pastor.  In  1835  a 
church  was  formed  in  Rendall,!  of  which  Mr.  James  Russell 
became  pastor  in  1835,  but  it  ceased  to  meet  in  1882,  on  the 
removal  of  the  last  pastor,  Mr.  Alexander  Whyte.  In  Shapin- 
shay  a  church  was  formed  in  1851  by  persons  who  had  adopted 
Evangelical  Union  principles,  and  Mr.  T.  G.  Salmon  became  the 
pastor  in  the  same  year. 

In  1799  Messrs.  J.  A.  Haldane  and  Innes  visited  Shetland,  and 
spent  six  Aveeks  in  an  itinerating  tour,  preaching  to  large  congre- 
gations. Their  good  work  was  continued  by  Mr.  James  Tulloch, 
who  had  attended  the  classes  of  the  Theological  Academy  under 
Mr.  Ewini;-  in  Glasgow,  and  returned  in  1803  to  Shetland,  where, 
in  the  region  around  Lerwick,  he  preached  the  Gospel.  While 
engaged  in  this  good  work  he  was  "  impressed "  and  hurried 
on  board  a  warship,  but  was  soon  liberated  by  the  influence  of 
friends  who  understood  the  toleration  laws  better  than  his 
persecutors.  Having  no  adequate  means  of  support  for  his  family 
he  was  compelled  to  seek  secular  employment,  but  continued  his 
evangelistic  labours.  He  took  the  pastoral  charge  of  a  church  in 
BiXTER,t  which  ultimately  was  united  to  the  church  in  Walls,  and 
died  in  1863.  The  church  in  Lerwick  was  formed  in  1808,  as 
the  result  of  the  labours  of  Mr.  George  Reid  and  Mr.  Isaac 
Nichol,  who  had  been  sent  in  1805  to  Shetland  as  evangelists  by 
the  Society  for  the  Propagation  of  the  Gospel  at  Home.  Mr. 
Reid  had  been  a  student  in  the  theological  class  conducted  by 
Mr.  WiUiam  Ballantine  in  Elgin.  He  became  pastor  of  the 
church  in  Lerwick  in  1808,  where  he  remained  until  his  death  in 
1845.  The  church  in  Walls  was  formed  in  1812,  as  the  result 
of  Mr.  Reid's  labours  in  the  place,  and  in  1825  Mr.  Alexander 


222  CONGREGATIONALISM    IN    SCOTLAND 

Kerr  became  pastor.  Although  pastor  of  this  church  Mr.  Kerr 
also  acted  as  pastor  of  several  other  churches  in  the  islands,  which 
had  been  originated  through  his  labours.  In  1817  the  church  in 
FOULA  was  formed,  through  the  labours  of  Mr.  Reid,  and  in  1819 
Mr.  Laurence  Christie  became  pastor.  A  church  was  formed  in 
Sand  in  1835  through  the  labours  of  Mr.  Alexander  Kerr,  and 
Mr.  John  Tulloch  became  pastor  in  1838.  A  year  or  two  later  he 
removed  to  Sullom  (then  called  Northmavine),  where  a  church 
had  been  formed  through  Mr.  Kerr's  labours,  and  which  had  been 
left  without  a  pastor  by  his  death  in  1836.  The  church  in 
Reawick,  with  which  the  church  in  Sand  ultimately  united, 
appears  to  have  existed  early  in  the  century,  but  it  was  not  until 
1842  that  a  pastor  was  settled,  in  which  year  Mr.  James  Stout 
took  the  pastoral  oversight  of  the  church,  and  remained  until  his 
death  in  1862.  In  1862  the  church  in  Sandwick,!  the  members 
of  which  had  been  connected  with  the  Lerwick  church,  was 
formed,  and  Mr.  John  Tulloch  was  settled  as  pastor  in  the  same 
year,  and  remained  until  his  death  in  1882,  after  which  the 
church  ceased  to  meet.  In  1865  Mr.  Samuel  Sinclair  became 
pastor  of  the  church  in  Whiteness,!  the  members  of  which  had 
been  connected  with  the  church  in  Sullom,  and  died  after  a  short 
pastorate  of  two  years. 

There  were  several  small  churches  in  the  Shetland  Islands  which 
never  had  pastors — SANDNESSf  (connected  with  the  church  in 
Walls),  Seafield,!  Unst,!  and  a  preaching  station  at  Nesting,! 
Avhere  Mr.  Pottinger  laboured  for  many  years. 


NORTH-EASTERN   COUNTIES. 

Kincardinesliire. — The  church  in  SauchieburnI  had  its  origin 
in  the  Berean  church  formed  there  in  1773  by  Mr.  Barclay, 
founder  of  the  party  of  the  Bereans.  On  his  removal  to  Edin- 
burgh in  1777  he  was  succeeded  by  Mr.  James  M'Rae,  who  was 
succeeded  by  Mr.  Thomas  M'Kinnon  in  1811.  For  some  years 
prior  to  that  time  Mr.  M'Kinnon  had  acted  as  pastor  along  with 
Mr.  M'Rae,  and  the  church  was  conducted  mainly  on  Congre- 
gational principles.  It  formed  one  of  three  congregations — the 
other  two  being  the  church  in  Barrack  Street,  Dundee,  and  the 
church  in  Newburgh — which  had  a  close  connection  with  each 
other,  though  not  professedly  belonging  to  the  Independent  body. 
The  church  in  Sauchieburn  appears  to  have  adopted  Congre- 
gational principles  in  a  decided  way  in  1809.  Mr.  M'Kinnon 
was  the  first  and  only  pastor  in  that  connection,  and  after  his 
death  in  1854  the  church  continued  to  exist  for  only  a  few  years, 
but  a  meeting  is  held  monthly  in  the  building.  The  church  in 
BervieI  was  formed  in  1803,  when  Mr.  Adam  Paterson  became 


ORIGIN    OF    CHURCHES  223 

pastor,  and  was  followed  by  Mr.  James  Mackenzie  in  1806, 
who  laboured  in  the  place  till  his  death  in  1850.  In  1842 
a  church  was  formed  in  Laurencekirk,  as  the  result  of  the 
evangelistic  labours  of  Mr.  David  Moir,  and  was  joined  by 
members  of  the  church  in  Sauchieburn.  Mr.  Moir  became  pastor 
in  1842. 

ForfarsMre. — Dundee. — The  church  in  Ward  Chapel  is  the 
oldest  Independent  church  in  Dundee.  It  appears  to  have 
originated  in  the  union  of  three  churches  which  existed  towards 
the  close  of  last  century  and  early  in  the  present  century. 
(1)  In  1769  an  Independent  church  was  formed  by  members  of 
an  Anti-burgher  congregation  of  which  Mr.  Andrew  Scott  had 
been  pastor.  The  church  met  in  a  building  in  Barrack  Street 
under  Mr.  Scott's  pastorate,  which  continued  until  his  removal  to 
England  in  1790.  (2)  In  1797  a  second  Independent  church 
was  formed  by  members  of  a  congregation  of  the  Relief  Church, 
of  which  Mr.  Neil  Douglas  had  been  pastor,  and  met  in  West 
Port  under  the  ministry  of  a  Mr,  Hartly  from  England.  (3)  In 
1801  a  church  was  formed  which  met  in  the  "Tabernacle,"  which 
had  been  erected  by  Mr.  R.  Haldane,  and  Mr.  William  Innes 
became  pastor,  and  acted  as  tutor  of  a  theological  class  at  the 
same  time.  Within  the  next  few  years  the  church  became  very 
unsettled  owing  to  the  disputes  that  had  arisen  in  connection 
with  "exhortation,"  baptism,  etc.,  and  Mr.  Innes  left  in  1808  for 
Edinburgh.  When  Mr.  R.  Haldane  resumed  possession  of  the 
Tabernacle  building,  those  members  of  the  church  who  adhered 
to  their  former  views  on  baptism  and  other  points  met  together 
as  a  church  in  Sailor's  Hall,  and  in  1810  Mr.  David  Russell,  who 
had  been  ministering  to  the  church  in  Frederick  Street,  Aberdeen, 
became  pastor. 

In  the  same  year  the  pastor  of  Barrack  Street  church  died,  and 
many  of  its  members  joined  the  church  in  Sailor's  Hall,  and  the 
pastorate  of  the  church  in  West  Port  having  at  the  same  time 
become  vacant,  that  church  proposed  a  union  between  the  two 
churches,  which  took  place  towards  the  end  of  1810.  It  thus 
appears  that  the  present  church  had  its  origin  in  the  union  of 
members  of  the  three  churches  which  have  been  referred  to.  "It 
was  feared  by  some  that  the  churches  would  never  properly 
amalgamate,  but  such  fears  were  speedily  proved  to  be  groundless. 
In  a  very  short  time  it  could  not  be  known  to  which  of  the 
churches  any  member  of  the  united  church  had  originally 
belonged."  This  happy  state  of  matters  was  no  doubt  owing  in  a 
large  degree  to  the  able  and  earnest  ministry  of  Mr.  Russell,  and 
to  his  wise  conduct  of  church  affairs.  In  1833  the  united  church 
entered  its  new  building  in  Ward  Chapel,  so  called  from  the 
name  of  a  field  in  part  of  which  it  was  erected.  The  foregoing 
account  of  the  origin  of  the  church  is  based  on  several  narratives 


224  CONGREGATIONALISM    IN    SCOTLAND 

of  its  early  history,  which  do  not  all  agree  in  their  statements, 
but  the  account  here  given  is  believed  to  be  correct. 

Lindsay  Street  Church  was  formed  in  1834  by  the  pastor  (Mr. 
Shoebotham)  and  members  of  the  local  Methodist  church  who 
left  that  body.  Princes  Street  Church  was  formed  in  1839  by 
members  of  Ward  Chapel  Church  residing  in  the  district. 
Trinity  Church  was  formed  in  1848  by  members  of  Ward  Chapel 
Church  and  others  who  had  adopted  the  principles  of  the 
Evangelical  Union.  Panmure  Street  Church  was  formed  by 
members  of  Ward  Chapel  Church  in  1853.  Castle  Street  Church 
was  formed  in  1855  by  members  of  Princes  Street  Church. 
Morison  Church  was  formed  in  1864  by  members  of  Trinity 
Church.  In  1864  a  church  was  formed  in  Broughty  Ferry  by 
members  of  the  Congregational  churches  in  Dundee,  and  the  first 
pastor  was  Mr.  James  Bailey,  who  was  settled  in  that  year. 
Russell  Church  was  formed  in  1866  by  members  of  Ward  Chapel 
Church  and  others  in  Hawkhill  district,  and  Mr.  John  Masson 
became  the  first  pastor.  Gilfillan  Memorial  Church. — In  1879  the 
Rev.  David  Macrae  was  called  to  the  pastorate  of  the  United 
Presbyterian  church,  of  which  the  Rev.  George  Gilfillan  had 
been  minister.  For  some  time  Mr.  Macrae  had  been  engaged  in 
an  agitation  with  the  view  of  securing  a  revision  of  the  Con- 
fession of  Faith  and  Catechisms,  the  doctrinal  standards  of  the 
U.P.  church,  especially  in  regard  to  the  question  of  everlasting 
torment.  The  Synod  not  only  refused  to  sanction  any  change  in 
the  formula  of  subscription,  but  expelled  Mr.  Macrae  for  demand- 
ing it,  whereupon  his  congregation  left  the  U.P.  body  along  with 
him,  and  organised  an  independent  movement  in  Dundee  with 
Mr.  Macrae  at  its  head.  "  The  Presbyterian  form  of  church- 
government  was  retained,  with  modifications,  that  gave  the 
constitution  of  the  church  more  of  the  democratic  character." 
The  affairs  of  the  church  ai"e  under  the  management  of  a  session 
and  managers,  but  in  all  matters  concerning  the  church  the 
ultimate  appeal  is  to  the  congregation. 

The  church  in  Baltic  Street,  Montrose,  was  formed  by  the 
Rev.  George  Cowie  in  1800.  Mr.  Cowie  had  for  some  years 
been  a  licentiate  of  the  Established  church,  but  had  become  dis- 
satisfied with  the  doctrine  and  discipline  of  that  body.  After 
hearing  Messrs.  Aikman  and  Haldane  preach  in  the  course  of 
their  northern  tour  in  1797,  he  resolved  to  join  the  Independents, 
or  "  Missionaries,"  as  they  were  then  called.  He  connected  himself 
with  a  small  number  of  members  of  an  Old  Scots  Independent 
church  in  Montrose,  and  when  it  was  dissolved,  about  1799,  most 
of  the  members  formed  themselves,  under  Mr.  Cowie's  guidance, 
into  a  Congregational  church.  He  continued  to  minister  to  them 
and  to  others  who  joined  them,  and  to  preach  in  the  neighbour- 
hood of  Montrose,  until  in  August,  1801,  he  was  ordained  pastor 


ORIGIN    OF    CHURCHES  225 

of  the  church.     He  continued  pastor  until  1805,  when  he  left 
for  Edinburgh  to  become  one  of  the  tutors  of  the  theological 
class  instituted  by  Mr.  R  Haldane.     A  second  church,  in  John 
Street,  was  formed  in  1847,  as  the  result  of  a  movement  in  favour 
of  the  doctrines   of    the  Evana;elical   Union.      The   church   in 
Arbroath  {Queen  Street)  was  formed  in  1801  by  persons  in  the 
town    who   had   adopted   Congregational   principles.      The   first 
pastor   Avas   Mr.  Thomas  Smith,  who  was  settled  as  pastor  in 
1801.     In  1864  a  second  church  {Keptie  Street)  was  formed  by 
members  from  the  church  in  Friockheim,  and  others.    The  church 
in  Forfar  was  formed  in  1832  by  members  of  the  church  in 
Letham,  and  Mr.  William  Lowe,  of  Banchory,  was  settled   as 
pastor  in  1836.     In   1841  a  church  was  formed  in  Brechin,  of 
which  Mr.  Hugh  Smith  became  pastor,  and  remained  till  1842, 
At  a  later  date  Mr.  John  Masson  laboured  in  Brechin,  but  the 
church  ceased  to  meet  after  his  removal  to  Letham  in  1848.     In 
1867  the  present  church  was  formed  by  friends  who  sympathised 
with  the  principles  of  the  Evangelical  Union,  the  first  pastor  of 
which  was  Mr.  William  Reid,  who  became  pastor  in  that  year. 
The  church  in  Coupar-Angus  was  originated  by  members  of  the 
Relief  church  in  that  place  in  1848,  who  sought  connection  with 
the  Evangelical  Union  body.     As  a  Relief  congregation  the  origin 
of  it  goes  back  to  1789.     The  occasion  of  its  ceasing  to  be  con- 
nected with  that  body  arose  from  the  discovery  of  the  fact  that 
the  minister  of  the  Secession  church  in  the  place  had  been  trying 
to  dissuade  preachers  from  accepting  a  call  to  the  Relief  church, 
being  anxious  that  it  should  unite  with  the  Secession  church,  and 
thus  become  connected  with  the  new  body  of  the  United  Presby- 
terian church  which  was  formed  in  1848.     The  members  of  the 
Relief  church  were  averse  to  this,  and  applied  for  preachers  to 
the  Evangelical   Union,  with  which  body  it  became  connected 
in  that  year.     The  first  pastor  was  Mr.  J.  Frame,  who  was  settled 
in  1850.     Churches  were  formed  in  the  year  1803  in  Letham, 
LocHEE,  and  Whitely.     The  first  pastors  in  Letham  and  Lochee 
were  Mr.  William  Lindsay  and  Mr.  Alexander  Thomson,  who  in 
1819  became  pastor  of  George  Street  Church,  Aberdeen.     The 
church   in    Whitely  never   had   a   pastor,   although   Mr.  David 
Davidson  and  Mr.  Walter  Balfour  laboured  as  preachers  for  some 
years  ;  it  was  a  small  village  near  Dundee,  now  called  by  another 
name.     A  church  was  formed  in  Kirriemuir  f  in  1804,     The 
original  members  belonged  to  the  Relief  church,  and  on  the  place 
being  given  up  as  a  station  by  that  body  those  of  the  congregation 
who  were  in  favour  of  Congregational  principles  connected  them- 
selves with  the  churches  in  Dundee.     For  a  time  the  church  was 
supplied  by  students  of  Mr.  Innes's  class  in  Dundee,  who  preached 
in  the  place,  and  in  1804  Mr.  Dunbar,  a  student  from  Mr.  Ewing's 
class  in  Glasgow,  became  pastor  of  the  small  church  which  had 

p 


226  CONGREGATIONALISM    IN    SCOTLAND 

been  formed.  He  was  succeeded  by  Mr.  Collins,  who  remained 
until  1825,  and  was  followed  by  Mr.  E..  Machray,  who  left  in 
1829,  after  which  the  church,  which  had  become  reduced  in 
membership,  ceased  to  exist.  There  was  a  church  or  station  in 
Balfour  t  in  1806  under  the  care  of  Mr.  Campbell,  and  thereafter 
of  Mr.  Thomas  M'Kinnon,  but  it  ceased  to  exist  on  the  removal  of 
the  latter  in  1809  to  Sauchieburn. 

Fifeshire. — There  was  a  church  in  Newburgh  in  1778,  the 
pastor  of  which  was  Mr.  Alexander  Pirie,  who  had  been  con- 
nected with  the  Relief  church.  This  church,  the  church  in  Barrack 
Street,  Dundee,  and  the  Berean  church  in  Sauchieburn,  were  all 
Independent  churches,  though  each  of  them  had  its  own  peculi- 
arities in  doctrine  and  church  order.  It  appears  to  have  been 
dissolved  after  Mr.  Pirie's  death,  but  another  church  was  formed 
in  1841,  when  Mr.  Andrew  Yuill  became  minister.  In  1843  the 
present  church  was  formed  in  connection  with  the  Evangelical 
Union.  In  CuPARJ  a  church  was  formed  in  1800,  as  the  result  of 
the  labours  of  Mr.  Francis  Dick  and  others,  and  JMr.  Warden 
became  pastor  in  1802.  A  small  church  in  PiTLESSiE,t  which  was 
formed  in  1802,  and  of  which  Mr.  Currie  was  minister,  united  with 
the  Cupar  church  a  few  years  thereafter.  The  church  in  Kirk- 
caldy {JFest  End)  was  formed  in  1800  by  a  few  persons  in  the  town 
who  had  adopted  Congregational  principles.  The  first  pastor  was 
Mr.  Alexander  M'Lae.  In  1810  Mr.  Robert  Aikenhead  became 
pastor.  After  having  been  25  years  pastor  he  adopted  Baptist 
views,  and  was  invited  to  a  Baptist  church  in  Perth ;  but  the 
church  unanimously  requested  him  to  remain  among  them  as 
pastor,  agreeing  that  the  question  of  baptism  should  be  made  a 
matter  of  mutual  forbearance,  and  during  the  time  he  continued 
pastor  "  there  was  perfect  peace  and  harmony  in  so  far  as  the 
ordinance  of  baptism  was  concerned,  and  it  is  believed  that 
neither  party  had  any  occasion  to  repent  of  the  arrangement  then 
made."  The  church  in  Pafhhead  was  formed  in  1867  by  friends 
of  the  Evangelical  Union,  and  in  that  year  Mr.  Boon  became 
pastor.  The  church  in  Anstruther  was  formed  about  1800,  and 
in  1802  Mr.  Hastie  became  pastor.  In  1844  the  church  became 
connected  with  the  Evangelical  Union,  in  which  connection  it 
remained  until  the  union  with  the  Congregational  Union  in  1896. 
In  Dunfermline  a  church  was  formed  in  1801,  of  which  Mr. 
Peter  Grant  was  the  first  and  probably  the  only  pastor.  Owing 
to  the  inability  of  the  church  to  support  a  pastor,  Mr.  Grant  left 
in  1803,  and  most  of  the  members  became  Baptists.  In  1840  the 
church  in  Canniore  Street  was  formed  by  members  who  had  left  the 
United  Secession  church,  and  the  first  pastor  was  the  Rev.  George 
Thompson.  In  1850  the  Evangelical  Union  church  (Bath  Street) 
was  formed,  the  first  pastor  of  which  was  Mr.  R.  G.  Harper,  who 
was  settled  in  1853.     In  LevenI  a  church  was  formed  in  1802,  in 


ORIGIN    OF   CHURCHES  227 

which  year  Mr.  Elder  was  ordained  pastor.  The  church  ceased 
to  meet  shortly  after  the  resignation  of  the  last  pastor,  Mr.  James 
Hamilton,  in  1848.  In  1802  the  church  in  Newport  (formerly 
Forgan)  was  formed,  and  Mr.  Thomas  Taylor  became  the  first 
pastor  in  1803.  There  was  a  church  in  Keltie  Bridge  f  in 
1804,  but  it  appears  to  have  met  for  only  a  few  years.  In  Elie  f 
there  appears  to  have  been  a  church  as  early  as  1802,  when  a  Mr. 
Finlayson  conducted  services  ;  but  the  first  pastor  of  whom  there 
is  any  record  was  Mr.  Gilbert,  who  began  his  pastorate  in  1805. 
Finding  it  necessary  to  have  other  means  of  support  than  that 
which  the  church  was  able  to  give  him  he  opened  a  school.  As 
at  this  time  the  ministers  of  the  Established  church  believed  they 
had  the  sole  charge  of  education  in  each  parish,  and  the  Presby- 
tery of  the  place  (St,  Andrews)  resenting  the  attempt  of  a  Con- 
gregational minister  to  conduct  a  school  in  the  parish,  summoned 
him  to  appear  before  them  to  answer  the  charge  of  having  opened 
a  school  without  their  warrant.  They  required  him  to  sign  the 
Confession  of  Faith  in  token  of  his  submission  to  them,  and  Mr. 
Gilbert  having  refused  to  do  this,  the  Presbytery  obtained  an 
interdict  from  the  Sheriff  forbidding  him  to  continue  the  school. 
Mr.  Gilbert  continued  his  school  work  notwithstanding  the  inter- 
dict, a  few  friends  having  resolved  to  make  an  appeal  to  the 
highest  court ;  but  when  matters  had  reached  this  point  Mr. 
Gilbert  was  laid  aside  by  illness,  and  having  adopted  Baptist 
views  and  resigned  the  pastorate  no  further  proceedings  were 
taken  in  the  case.  The  church  continued  to  have  a  succession  of 
good  pastors  until  about  thirty  years  ago,  when  it  ceased  to  meet. 
In  1804  the  church  in  St.  Andrews  was  formed,  in  which  year 
Mr.  Thomas  Paton  became  pastor.  A  church  was  formed  in 
Falkland  f  in  1806,  and  in  the  following  year  Mr.  James  Gordon 
became  pastor.  The  church  appears  to  have  regularly  met  for 
only  a  few  years,  but  in  1838  it  was  re-formed  under  the  pastorate 
of  Mr.  Elrick.  It  ceased  to  meet  shortly  after  1847.  The  church 
in  St.  Monans  was  formed  in  1877,  in  which  year  Mr.  Lockie 
was  settled  as  pastor.  In  former  years  this  place  had  been  a 
station  connected  with  the  church  in  Elie,  although  no  church 
had  been  formed  till  1877. 

Clackmannanshire. — In  1810  a  church  was  formed  in  the  town 
of  Alloa,!  of  which  Mr.  William  Howden  became  the  pastor  in 
the  same  year,  but  it  ceased  to  meet  on  the  removal  of  the  last 
pastor,  Mr.  John  Burke,  in  1853.  In  1850  an  Evangelical 
Union  church  was  formed  in  Tillicoultry  (Ann  Street),  of 
which  Mr.  George  Anderson  became  pastor  in  1851.  A  second 
church  (High  Street)  was  formed  in  1877  by  members  of  the 
United  Presbyterian  church  who  had  adopted  Congregational 
principles,  of  which  Mr.  E.  D.  Solomon  became  pastor  in  the 
same  year. 


228  CONGREGATIONALISM    IN    SCOTLAND 

Perthshire. — In  1798  the  church  in  3Iill  Street,  Perth,  was 
formed  by  members  of  the  Established  and  Anti-burgher  churches 
in  the  town.  Mr.  James  Garie,  who  had  been  a  licentiate  in 
connection  with  the  Established  church,  was  ordained  in  1798. 
In  1851  a  new  church  was  formed  in  Ceinal  Street,  by  members 
of  Mill  Street  Church,  and  Mr.  John  Pillans  was  the  first  pastor, 
but  in  1872  this  church  re-united  with  the  church  in  Mill  Street. 
In  1856  a  church  in  connection  with  the  Evangelical  Union  was 
formed,  of  which  Dr.  W.  Adamson  was  the  first  pastor.  In  1896 
this  church  and  the  church  in  Mill  Street  united. 

In  Aberfeldy  a  church  was  formed  in  1800,  while  Mr.  Hugh 
Ross  was  labouring  as  a  catechist  in  and  around  the  place. 
Several  students  from  the  theological  class  in  Edinburgh  preached 
in  rotation.  After  this  Mr.  Dewar  (afterwards  Principal  of 
Marischal  College,  Aberdeen)  laboured  for  a  time  and  was  called 
to  the  pastorate,  but  declined.  In  1806  Mr.  James  Kennedy  of 
Glenlyon  became  pastor,  and  remained  until  his  removal  to 
Inverness  in  1825.  In  Blairgowrie  a  church  was  formed  in 
1803,  and  Mr.  Peter  Grant  became  the  first  pastor  in  1807.  In 
1869  a  church  was  formed  in  Crieff  by  members  of  the  United 
Presbyterian  church  in  the  place,  and  Mr.  Davidson  Black  became 
first  pastor  in  1870. 

There  were  several  churches  formed  in  lowland  and  highland 
parts  of  Perthshire,  all  of  which  are  now  extinct.  In  DuNKELDf 
a  church  was  formed  in  1800,  as  the  result  of  the  preaching  of 
Mr.  Hugh  Ross,  catechist,  and  of  Messrs  Greville  Ewing,  Innes, 
Garie,  Rate,  Wardlaw,  and  Mr.  Robert  Haldane.  In  1801  Mr. 
John  Campbell  was  ordained  as  pastor,  and  four  years  later  was 
succeeded  by  Mr.  Robert  Kinniburgh.  Owing  to  the  Baptist 
controversy  which  took  place  at  this  time  the  church  was  greatly 
reduced  in  numbers.  Several  preachers  laboured  in  the  place, 
but  it  was  not  until  1813  that  a  pastor  was  settled.  Mr.  John 
Black  laboured  from  that  year  until  his  death  in  1857,  after 
which  the  church  ceased  to  meet.  In  Doune  f  a  church  was 
formed  in  1843,  of  which  Mr.  George  Wight  became  the  first 
pastor,  but  the  church  ceased  to  meet  after  1858,  on  the 
retirement  of  Mr.  D.  B.  Mackenzie.  A  church  was  formed  in 
Callander!  in  1808,  where  Mr.  Peter  M'Laren  laboured  until 
1826,  when  he  was  succeeded  by  Mr.  Archibald  M'Ewen,  who 
remained  for  some  years,  after  which  the  church  ceased  to  meet. 
Several  of  the  members  afterwards  joined  the  church  at  Doune. 

In  the  Highlands  of  Perthshire  a  remarkable  religious  move- 
ment began  in  connection  with  the  labours  of  Mr.  John 
Farquharson,  catechist  and  preacher.  He  was  a  "man  of  slender 
parts,  but  of  great  zeal,  piety,  and  perseverance."  In  1800  he 
visited  the  district  of  Breadalbane,  and  began  his  labours  as  a 
preacher  in  the  village  of  Killin.     Being  deprived  of  the  place  of 


ORIGIN    OF   CHURCHES  229 

meeting  there  in  which  many  had  assembled  to  hear  him,  he 
removed  to  a  village  on  the  south  side  of  Loch  Tay.  There  he 
was  joined  by  several  earnest  j^oung  men,  viz.,  Mr.  James 
Dewar,  afterwards  pastor  of  the  church  in  Nairn,  Mr.  John 
Campbell,  who  became  pastor  at  Oban,  and  Mr.  John  Ferguson. 
The  result  of  their  labours  was  a  great  revival  of  religion  which 
extended  over  a  wide  district  of  country. 

While  many  professed  to  be  couverted,  and  manifested  great 
earnestness  in  their  adherence  to  the  Gospel,  much  opposition 
was  experienced  by  the  preachers  and  converts.  Mr.  Farquharson 
was  imprisoned  in  Aberdeen,  at  the  instance  of  a  Highland  laird, 
who  gave  him  in  charge  for  preaching  on  his  estate,  but  the 
preacher  was  liberated  soon  after.  A  young  and  zealous  preacher 
was  sent  three  times  to  Perth  jail  on  the  same  kind  of  charge. 
So  strong  was  the  opposition  of  the  Established  church  ministers 
and  the  landed  proprietors  to  the  preachers  and  their  work,  that 
only  three  families  in  the  wide  Breadalbane  district  would  receive 
Mr.  Farquharson  into  their  houses.  Notwithstanding  all  this 
opposition,  Mr.  Farquharson's  labours  were  signally  successful, 
and  in  1802  a  church  of  70  members  was  formed  on  Congre- 
gational principles  in  Acharan  f  or  Tuar,  a  village  near  Loch 
Tay,  of  which  in  that  year  Mr.  Farquharson  became  pastoi*.  The 
church  soon  increased  to  100  members,  the  membership  being 
drawn  from  the  Loch  Tay  district,  Glendochart,  Glenlochy,  Glen- 
lyon,  and  Glenquaich.  In  1804  Mr.  M'Killican,  a  student  from 
Mr.  Ewing's  class  in  Glasgow,  became  pastor  of  the  church,  while 
Mr.  Farquharson  continued  his  labours  as  a  preacher  in  and 
around  Killin.  The  church  was  then  divided  into  four  branch 
churches,  the  mother  church  being  at  Acharan,  and  the  other 
three  being  at  Lawers,  Killin,  and  Glenlyon.  In  ministering  to 
these  churches  and  in  the  work  of  evangelisation  in  the  district 
Mr.  M'Killican  was  assisted  by  Mr.  Alexander  Dewar,  who  after- 
wards became  pastor  of  the  church  in  Avoch,  Ross.-shire,  Mr. 
James  Dewar,  Mr.  John  Campbell,  Mr.  James  Kennedy  of  Aber- 
feldy,  and  Mr.  Peter  M'Laren  of  Callander.  In  1807  Mr. 
Farquharson  left  the  country  for  Canada,  where  he  continued  his 
missionary  labours.  In  181G  Mr.  M'Killican  also  left  the  district 
for  Canada,  owing  to  the  emigration  to  that  country  of  many 
members  of  the  churches,  whom  he  resolved  to  follow  to  the  land 
of  their  adoption  rather  than  remain  with  the  rapidly  decreasing 
population  of  the  district  in  which  he  had  laboured.  For  some 
years  prior  to  this  time  the  once  flourishing  churches  in  Bread- 
albane had  not  only  suffered  from  the  emigration  of  many  of  their 
members  but  from  the  troubles  that  arose  in  connection  with  the 
Baptist  controversy.  Many  of  the  members  became  Baptists, 
others  joined  the  church  in  Callander,  and  others  were  scattered 
amonsf  various  churches.     The  few  who  remained  faithful  to  their 


230  CONGREGATIONALISM    IN    SCOTLAND 

principles  as  Congregationalists  were  too  poor  to  support  a  pastor 
or  pastors,  and  the  aid  they  had  received  from  the  Haldanes  and 
others  having  ceased  to  be  given  after  the  rupture  among  the 
churches  caused  by  their  new  doctrines,  and  "there  being  no 
Congregational  Union  then  formed  to  which  the  churches  could 
look  for  help,  what  were  the  pastors  to  dol  Had  the  Union 
then  existed  there  is  reason  to  believe  there  would  have  been  at 
least  two  flourishing  churches  in  Breadalbane.  Only  one  preacher 
was  sent  to  Breadalbane  after  the  formation  of  the  Congregational 
Union,  but  he  soon  joined  the  Established  church"  ;  and  this  last 
discouragement  so  afi'ected  the  brethren  that  remained  that  they 
ceased  to  meet  as  churches. 


MIDLAND  COUNTIES. 

Edinburgh. — The  first  Congregational  church  in  Edinburgh 
was  formed  in  1797,  when  Mr.  J.  A.  Haldane  became  pastor. 
Prior  to  the  erection  of  the  "  Tabernacle  "  in  Leith  Walk,  which 
was  the  scene  of  Mr.  Haldane's  subsequent  labours,  the  church 
met  in  the  Circus,  but  in  1803  the  membership  became  so  large 
that  it  was  found  desirable  to  have  a  second  place  of  worship. 
This  was  erected  in  Argyle  Square  in  North  College  Street 
(now  Angiisiinc  Church)  at  the  sole  expense  of  its  first  pastor,  Mr. 
John  Aikman,  who  had  been  Mr.  Haldane's  colleague  in  the 
Circus  church.  Here  Mr.  Aikman  laboured  until  his  death  in 
1834,  but  for  many  years  he  had  had  as  his  colleague  Mr.  John 
Cleghorn,  formerly  of  Wick.  The  church  in  Albany  Street  was 
formed  by  members  of  the  "  Tabernacle  "  church  who  adhered  to 
their  former  views  of  baptism  when  Mr.  J.  A.  Haldane  adopted 
Baptist  opinions.  They  met  in  a  hall  in  Bernard  Street,  and  Mr. 
William  Innes  became  their  pastor.  .In  a  short  time,  however^ 
Mr.  Innes  adopted  Baptist  views  and  became  pastor  of  the 
Baptist  church  in  Eose  Street.  For  a  time  the  church  was 
supplied  with  preaching  by  various  ministers,  among  others 
by  the  late  Dr.  Eafiles  of  Liverpool.  The  next  pastor  was  Dr. 
George  Payne  of  Exeter,  during  whose  ministry  the  present 
building  was  erected,  in  1816.  In  1832  a  church  was  formed 
under  the  pastorate  of  Mr  Henry  Wight,  the  members  of  which 
had  been  gathered  together  through  his  ministry  in  the  Nether- 
bow  and  neighbourhood .  The  church  met  in  succession  in  a 
room  in  Society  Close,  Richmond  Court  Chapel,  and  Richmond 
Place  Church,  and  in  1876  removed  to  the  present  place  of 
worship,  Ho'pe  Park.  Mr.  Wight  continued  to  labour  as  pastor, 
with  an  interval  of  a  few  years,  during  which  he  had  a 
pastorate  in  Carlisle,  until  1860,  when  he  retired  from  active 
service.     In  1880  a  number  of  the  members  connected  with  this 


ORIGIN    OF   CHURCHES  231 

church  left  it  and  formed  Richmond  Church,t  of  which  Mr.  A.  N. 
Scott  became  pastor  in  1884;  but  the  church  ceased  to  meet 
after  1891.  In  1845  the  church  in  Bristo  Place  (formerly 
Brighton  Street)  was  formed  as  the  result  of  the  labours  of  the 
late  Dr.  Kirk,  and  others  who  had  adopted  the  principles  of  the 
Evangelical  Union.  The  church  in  Buccleuch  Street  was  formed  in 
1859  by  friends  who  had  adopted  the  same  principles,  and  Mr. 
G.  T.  M.  Inglis  was  the  first  pastor.  In  1872  the  church  in 
Dairy  district  was  formed  by  members  of  Augustine  Church  and 
others,  and  the  first  pastor  was  Dr.  Stark.  The  church  meeting  in 
Sydney  Hall  was  formed  in  1878  by  members  of  a  meeting  held  in 
that  hall  for  some  time  prior  to  that  year,  and  the  first  pastor  was 
the  late  Mr.  A.  D.  Robertson.  Morningside  Church  was  formed 
in  1887  by  members  of  the  Edinburgh  churches,  and  the  first 
pastor  was  Mr.  W.  D.  Mackenzie.  In  1890  the  Kirk  Memorial 
Church  was  formed  in  Abbeyhill,  and  Mr.  John  Adam  became 
pastor  in  the  following  year.  The  churches  meeting  in  Picarcly 
Place  and  Newington  were  formed  in  1897  and  1899  respectively 
by  members  connected  with  Evangelical  Union  churches  in  the 
city,  and  others.  In  1891  the  church  in  Murieston  Crescent, 
Dairy,  was  formed  by  members  of  Fountainbridge  E.U.  Church, 
of  which  the  Rev.  John  Kirk  became  pastor  in  1875,  and  is 
pastor  of  the  E.U.  church  in  Dairy.  In  Leith  {Constitution 
Street)  a  church  was  formed  on  Congregational  principles  in  1805, 
and  in  1817  Mr.  William  Henry  of  Stirling  became  pastor,  A 
second  church  (Duke  Street)  was  formed  in  1844  in  connection 
with  the  Evangelical  Union,  of  which  Mr.  Ebenezer  Kennedy 
became  pastor  in  the  same  year.  In  Dalkeith  the  first  church 
{High  Street)  was  formed  in  1804,  of  which  Mr.  Alexander  Arthur 
became  pastor  in  the  same  year.  A  second  church  {Croft  Street) 
was  formed  in  1847  in  connection  with  the  Evangelical  Union, 
but  it  was  not  until  1858  that  the  first  pastor,  Mr.  Alexander 
French,  was  settled.  The  church  in  Musselburgh  was  formed 
in  1806,  in  which  year  Mr.  John  Watson  became  pastor.  A 
second  church  was  formed  in  connection  with  the  Evangelical 
Union  in  1891,  of  which  Mr.  A.  D.  Anderson  was  first  pastor. 
In  1837  the  church  in  Portobello  was  formed  by  members  of 
churches  in  Edinburgh,  and  in  the  same  year  Mr.  James  Cameron 
became  pastor. 

Haddington. — In  1804  a  church  was  formed  in  Haddington  f 
by  members  of  the  church  in  Argyle  Square,  Edinburgh.  Mr. 
James  Hill  was  the  first  pastor,  and  Mr.  William  M'Lellan  the  last; 
he  left  in  1867,  after  which  the  church  ceased  to  meet.  There 
was  a  small  church  in  Garvald  f  in  which  Mr.  Dunn  ministered 
from  1804  to  1806. 

Linlithgow. — The  church  in  the  town  of  Linlithgow  was 
formed  in  1806,  under  the  pastorate  of  Mr.    A.    W.  Knowles, 


232  CONGREGATIONALISM    IN    SCOTLAND 

who  continued  to  labour  until  his  death  in  1849.  This  church 
ceased  to  meet  after  1884,  but  the  present  church  was 
formed  in  1890,  as  the  result  of  the  labours  of  agents  of  the 
Evangelical  Union,  and  especially  of  Mr.  John  Ure,  the  first 
pastor.  The  church  acquired  the  original  place  of  worship,  in 
which  it  now  meets.  In  the  village  of  Kirkliston  f  a  church  was 
formed  in  1803,  of  which  Mr.  Wilham  Eitchie  was  pastor  until 
1813,  when  he  removed  to  Haddington.  Owing  to  trouble  arising 
from  controversy  on  the  Baptist  question  the  church  was 
weakened,  and  soon  after  ceased  to  meet.  A  church  was  formed 
in  Blackburn!  in  1824,  when  Mr.  James  Hamilton  became 
pastor,  but  it  was  dissolved  in  1843.  The  church  in  Bathgate, 
which  joined  the  Evangelical  Union  in  1843,  was  originally  an 
Anti-Burgher  church,  and  was  formed  in  1807,  and  in  1812  Mr, 
Robert  Morison  became  pastor.  Having  adopted  the  views  of  his 
son,  Dr.  James  Morison,  he  was  prosecuted  by  his  presb3'tery  in 
1842,  and  excluded  from  the  United  Secession  Church.  He  and 
his  congregation  thereupon  joined  the  Evangelical  Union.  The 
church  in  Avonbridge  was  formed  in  1843  by  members  of  the 
Bathgate  church,  and  the  first  pastor  was  Mr.  Robert  Anderson, 
who  was  settled  in  1851. 

Stirling.— The  church  in  Stirling  was  formed  in  1804  by 
persons  in  the  town  who  had  adopted  Congregational  principles, 
and  in  1 807  Mr.  William  Henry  became  the  first  pastor.  In  the 
same  year  the  church  in  Falkirk  {Bank  Street^)  was  formed,  of 
which  Mr.  Robert  Caldwell  became  first  pastor.  This  church 
joined  the  United  Presbyterian  body  in  1898.  A  second  church 
was  formed  in  1843,  by  members  of  the  United  Presbyterian 
church  who,  with  their  pastor,  Mr.  A.  C.  Rutherford,  had 
adopted  Evangelical  Union  principles.  A  few  years  later  there 
was  a  division  among  the  members,  some  of  whom  joined  the 
Congregational  church  and  the  others  after  a  time  ceased  to  meet 
as  a  church.  In  1872  the  Evangelical  Union  cause  was  revived, 
and  a  new  church  formed  {Trinity),  and  in  1874  Mr.  George  Bell 
became  pastor.  The  church  in  Kilsyth  was  formed  in  1838 
by  several  persons  in  the  town  who  had  adopted  Congregational 
principles,  and  in  1842  Mr.  Charles  Piper  became  pastor,  but  he 
remained  only  for  a  short  time.  In  1848  a  new  church  was 
formed  by  members  of  the  United  Presbyterian  church,  but  it 
was  not  until  1858  that  a  pastoral  settlement  took  place,  the 
church  having  been  in  the  interval  supplied  by  students.  In 
1858  Mr.  John  A.  Anderson  became  pastor,  but  died  in  the 
following  year.  There  was  a  church  in  Grangemouth  f  early 
in  the  century  in  (1806),  foi-med  as  the  result  of  the  labours  of  the 
students  of  Glasgow  Theological  Academy.  In  1807  Mr.  WiUiam 
Watson  became  pastor,  and  remained  until  1832,  after  which  the 
church  ceased  to  meet. 


ORIGIN    OF   CHURCHES  233 

WESTERN  COUNTIES. 

Lanarkshire. — Glasgow. — The  oldest  Independent  Church  in 
Glasgow  is  the  Old  Scots  Independent  Church  in  Oswald  Street, 
which  was  formed  between  1760  and  1768.  An  account  of  it 
will  be  found  at  page  34.  The  church  in  Uillhead  is  the  oldest 
of  the  later  Congregational  churches  in  Glasgow.  Its  origin  may 
be  traced  to  the  scheme  of  Mr.  R.  Haldane  to  have  in  each  of  the 
large  towns  in  Scotland  a  "Tabernacle,"  intended  to  be  a  centre 
for  evangelistic  work  in  a  large  population.  The  first  of  these 
was  in  Edinburgh,  of  which  Mr.  J.  A.  Haldane  had  charge  ;  the 
second  was  in  Glasgow,  the  third  in  Dundee,  and  the  fourth  in  Elgin. 
As  each  of  these  buildings  was  intended,  not  for  a  particular  church 
exclusively,  but  for  large  gatherings  of  people  expected  to  attend 
the  preaching  of  the  Gospel,  it  was  made  larger  than  most  of  the 
other  buildings  in  which  Congregational  churches  usually  wor- 
shipped, the  one  in  the  small  town  of  Elgin  having  been  seated 
for  1500  people.  The  Glasgow  "Tabernacle"  was  situated  in 
Ann  Street,  off  Jamaica  Street,  and  Mr.  Greville  Ewing  became 
pastor  at  the  formation  of  the  church  in  1800.  In  1809  the 
church  removed  to  a  new  place  of  worship  in  West  Nile  Street, 
having  been  compelled  to  make  this  change  owing  to  the  pro- 
prietor of  the  "  Tabernacle,"  Mr.  R.  Haldane  (who  had  adopted 
Baptist  views),  having  resumed  possession  of  the  building.  A 
second  change  of  locality  was  made  by  the  removal  of  the  church 
to  Ewing  Place,  York  Street,  and  a  third  by  removal  from 
that  to  the  present  place  of  worship.  In  1803  the  church 
which  now  meets  in  Elgin  Place  was  formed,  and  first  met  in  a 
building  in  Albion  Street,  and  Dr.  Ralph  Wardlaw  was  its  first 
pastor.  It  removed  to  a  new  building  in  West  George  Street,  and 
on  the  acquisition  of  this  place  by  the  North  Biitish  Railway  a 
further  removal  was  made  to  the  present  place  of  worship.  The 
church  in  Eglinton  Street  was  formed  in  1825,  and  originally  met 
in  Brown  Street,  whence  it  removed  to  Nicholson  Street,  and 
ultimately  to  Eglinton  Street.  Its  first  pastor  was  Mr.  Edward 
Campbell,  who  began  his  labours  among  his  Highland  countrymen, 
for  whom  he  conducted  services  in  the  Gaelic  language.  A 
fourth  church  was  formed  in  Albion  Street  in  1834,  and  Mr. 
Thomas  PuUar  was  the  first  pastor.  It  removed  to  a  new 
building  in  North  Hanover  Street,'^  from  which  the  majority  of  the 
members  removed  in  1878  to  Parkgrove  Church,j  in  Paisley  Road. 
The  minority  of  the  members  who  remained  in  North  Hanover 
Street  after  a  few  years  ceased  to  meet  as  a  church,  and  the  church 
in  Parkgrove  also  dissolved  at  a  later  date,  owing  to  the  financial 
difficulties  caused  by  the  erection  of  a  too  expensive  building.  In 
1843  the  church  in  MtisUn  Street  (Hood  Memorial)  was  formed 
by  friends  in  connection  with  the  Evangelical  Union,  and  Mr. 


234  CONGREGATIONALISM    IN    SCOTLAND 

Kobert  Simpson  was  the  first  pastor.  In  the  following  year 
(184i)  the  church  in  Montrose  Street  was  formed,  of  which  Dr. 
Fergus  Ferguson  was  the  first  pastor.  The  original  place  of  meet- 
ing was  in  Blackfriars  Street,  but  on  the  acquisition  of  this  place 
by  the  railway  company  the  church  removed  to  its  present  place 
of  worship.  In  1848  the  church  in  Dundas  Street  was  formed,  of 
which  Dr.  John  Guthrie  was  the  first  pastor.  It  took  its  rise  out 
of  a  society  formed  "  for  the  extension  of  the  knowledge  of  Jesus 
Christ  by  means  of  sermons,  addresses,  Sabbath  school  instruction, 
distribution  of  tracts,  and  otherwise."  In  1849  a  church  was 
formed  in  Bath  Sireetj  by  members  of  the  church  in  West  George 
Street  (now  Elgiii  Place)  under  the  ministry  of  Mr.  S.  T.  Porter, 
but  it  ceased  to  meet  after  1873.  The  church  in  Great  Hamilton 
Street  originated  in  1849  as  the  result  of  the  labours  of  Mr. 
David  Johnstone,  the  first  pastor.  Nelson  Street  Church  was 
formed  in  the  same  year  by  members  of  Montrose  Street  Church 
and  others.  The  first  pastor  was  Mr.  S.  Chisholm.  Originally 
the  church  met  in  a  hall  in  Nelson  Street,  and  at  a  later  date 
removed  to  a  hall  in  Norfolk  Street,  and  in  1874  to  the  present 
place  of  worship.  The  church  in  Dalniarnock  Road  was  formed 
in  1858  by  members  of  the  Nelson  Street  Church,  and  Mr.  Robert 
Anderson  was  the  first  pastor.  The  first  place  of  meeting  was  in 
a  building  the  site  of  which  is  now  occupied  by  the  Wellington 
Palace  Halls,  but  in  1869  the  church  removed  to  West  Street 
and  from  thence  to  Dalmarnock  Eoad.  Wardlaw  Church  (Bell- 
grove  Street)  was  formed  in  1856  as  the  result  of  the  labours  of 
Mr.  Gilbert  M'Calhim,  who  had  laboured  as  missionary  of  Elgin 
Place  Church  in  connection  with  the  Dovehill  Mission,  and  who 
became  the  first  pastor.  Trinity  Church  was  formed  in  1862  by 
members  of  Elgin  Place  Church,  and  Dr.  William  Pulsford  was 
the  first  pastor.  New  City  Road  Church  was  formed  in  1868  as 
the  result  of  mission  work  carried  on  and  mainly  sujDported  by  the 
late  Mr.  J.  H.  Watt  in  Garscube  Road,  whence  the  church 
removed  to  its  present  place  of  worship.  Mr.  John  Douglas  was 
the  first  pastor.  Bethany  Church  was  formed  in  1870  at  the 
instance  of  Mr.  Gilbert  M'Callum,  and  as  the  result  of  missionary 
work  in  Bernard  Street  district  supported  by  Mr.  Watt,  and  Mr. 
T.  Mathieson  was  its  first  pastor.  Bmmmmel  Church  (Over- 
newton)  originated  in  the  labours  of  Mr.  James  M'Lean,  who  had 
been  missionary  in  connection  with  Elgin  Place  Church,  and  who 
became  first  pastor  in  1872.  Farkhead  Church  was  formed  in 
1873,  chiefly  as  the  result  of  mission  work  promoted  and  supported 
by  the  late  Mr.  J.  H.  Watt,  and  the  first  pastor  was  Mr.  David 
Gardner.  Govanhill  Church  was  formed  in  1876  by  members  of 
Evangelical  Union  churches  on  the  south  side  of  the  river,  and 
Mr.  R.  Wallace  was  its  first  pastor.  Moncur  Street  Church  was 
formed  in  1876,  and  in  1877  the  present  pastor  began  his  labours. 


ORIGIN    OF   CHURCHES  235 

In  1877  the  church  in  Dennistoun  was  formed  by  members  of 
Montrose  Street  Church,  and  in  1878  the  present  pastor  entered 
on  his  work.  In  the  same  year  the  church  in  Waterloo  Street 
(Ebenezer)  was  formed,  by  a  union  of  the  E.U.  churches  in 
Ebenezer  Church  in  Waterloo  Street,  and  the  E.U.  church  in 
West  Campbell  Street.  The  former  church  was  originally  con- 
nected with  the  Free  church,  but  on  the  expulsion  of  its  minister, 
Mr.  William  Scott,  from  that  body  for  holding  that  belief  in  the 
Gospel  was  prior  to  regeneration,  and  generally  for  his  sympathy 
with  "  Morisonian  "  views,  the  minister  and  his  congregation  met 
in  the  Trades  Hall  until  the  erection  of  Ebenezer  Church  in  1848. 
The  church  in  West  Campbell  Street  was  in  connection  with  the 
Evangelical  Union  under  the  pastorate  of  Dr.  John  Guthrie.  On 
the  union  of  the  two  churches  in  1877  Mr.  Scott  retired  and  Dr. 
Guthrie  remained  as  honorary  pastor,  an  office  which  he  held 
until  his  death  in  1878.  Mr.  Robert  Hislop  was  the  first  pastor  of 
the  united  church,  and  entered  on  his  work  in  1 878.  The  church  in 
Hidchesontown  was  formed  in  1874,  and  Mr.  T.  R.  Atkinson 
became  the  first  pastor.  The  church  originally  met  in  Crown 
Street  and  then  in  Commercial  Road,  from  which  it  removed 
to  the  present  building  in  Rutherglen  Road.  The  church  in 
Springhurn  was  formed  in  1890  by  members  of  Montrose  Street 
Church,  and  Mr.  Alexander  Pert  was  the  first  pastor.  In  Partick 
the  church  was  formed  in  1891  under  the  ministry  of  Mr.  James 
Grant.  The  church  in  Whiteinch  was  formed  in  1897  under  the 
ministry  of  Mr.  James  Bell.  The  church  in  Bain  Street,  Calton, 
was  formed  in  1897  by  members  of  Evangelical  Union  churches. 
The  church  in  PoUokshields  was  formed  in  1899,  and  Mr.  A. 
Hamilton  became  pastor  in  1900.  Ulder  Park  Street  Church 
GovAN,  was  formed  in  1860,  and  Mr.  Robert  Simpson  was  the 
first  pastor.  It  originally  met  in  Windsor  Street.  The  church 
in  White  Street  originated  in  the  evangelistic  labours  of  Mr.  Hugh 
Riddell,  and  was  formed  in  1865.  Mr.  William  Reid  was  the 
first  pastor,  and  was  settled  in  1869.  The  church  in  James's  Place 
was  formed  in  1897  by  members  of  Evangelical  Union  churches. 

Beyond  the  Glasgow  district  the  oldest  church  in  Lanarkshire  is 
that  in  Cambuslang,  which  was  formed  in  1803,  when  Mr.  John 
Paterson  (afterwards  Dr.  Paterson,  who  laboured  for  many  years 
in  Russia  as  agent  of  the  British  and  Foreign  Bible  Society) 
became  pastor.  The  next  church  formed  was  in  Larkhall, 
in  1804,  as  the  result  of  the  labours  of  Messrs.  Haldane,  Ewing, 
and  others.  Mr.  Thomas  Alexander  was  the  first  pastor,  and 
was  settled  in  1822,  from  which  year  until  1834  he  laboured  as 
pastor  of  the  united  churches  of  Larkhall  and  Hamilton.  In  the 
latter  year  he  ceased  to  be  pastor  of  the  Hamilton  church,  and 
the  church  in  Larkhall  ceased  to  meet  in  1848.  In  1875  a 
second  church  was  formed  in  connection  with  the  Evangelical 


236  CONGREGATIONALISM    IN    SCOTLAND 

Union,  of  which  Mr.  George  Wood  became  pastor.  The  church 
in  Hamilton  {Auchingmmmont  Street)  was  formed  in  1806,  as 
the  result  of  the  labours  of  Messrs.  Haldane,  Ewing,  and  others, 
and  in  1807  Mr.  John  Wilson  became  pastor.  A  second  church 
{Park  Road)  was  formed  in  1854,  of  which  Mr.  J.  B.  Kobertson 
became  the  first  pastor.  In  Airdrie  (BroomknoU  Street)  a  church 
was  formed  in  1836  by  members  of  a  meeting  of  Congregationalists 
and  Baptists  in  the  place,  and  Mr.  Alexander  Cuthbert  became 
the  first  pastor.  A  second  church  (Graham  Street)  was  formed  in 
1845,  of  which  Mr.  David  Drummond  was  the  first  pastor.  In 
1837  a  church  Avas  formed  in  New  Lanark  f  as  the  result  of  the 
preaching  of  students,  and  Mr.  Peter  Anderson  was  the  first 
pastor.  The  church  ceased  to  meet  after  1869,  on  the  removal 
of  the  second  pastor,  Dr.  M'Hardy,  to  Kirkcaldy.  In  Lanark 
a  church  was  formed  in  1847  in  connection  with  the  Evangelical 
Union,  of  which  Mr.  John  Inglis  became  pastor  in  1849.  In 
1841  the  church  in  Bellshill  was  formed  by  members  of  the 
church  in  Hamilton  and  neighbourhood,  and  INIr.  Fergus  Ferguson, 
sen.,  was  the  first  pastor.  In  1844  the  church  in  Carluke  was 
formed,  of  which  Mr.  John  Hamilton  became  pastor  in  1846. 
In  1844  the  church  in  Catrine  was  formed  in  connection 
with  the  Evangelical  Union.  In  Shotts  a  church  was  formed 
in  connection  with  the  Evangelical  Union  in  1844,  of  which 
Dr.  Bathgate  became  pastor  in  1845.  In  1860  a  church  in 
Coatbridge  (Albert  Street)  was  formed  in  connection  with  the 
Evangelical  Union,  of  Avhich  Mr.  John  Inglis  was  the  first  pastor. 
A  second  church  (Buehanan  Street)  was  formed  in  connection  with 
the  Congregational  Union  in  1877,  of  which  Dr.  David  Beaton 
became  pastor.  In  1861  the  church  in  WisilAW  was  formed  in 
connection  with  the  Evangelical  Union,  of  which  Mr.  Robert 
Gray  was  first  pastor.  In  1872  the  church  in  Motherwell  was 
formed  by  friends  in  the  place  who  had  adopted  Evangelical 
Union  principles,  and  Mr.  David  Greenhill  became  the  first  pastor. 
In  1877  the  church  in  Blantyre  was  formed  by  members  of 
neighbouring  E.U.  churches,  and  Mr.  William  Wyllie  was  the 
first  pastor.  In  the  same  year  the  church  in  Uddingston  was 
formed,  which  had  its  origin  in  a  movement  in  favour  of  the 
principles  of  the  Evangelical  Union  and  of  Temperance,  and  of 
which  Dr.  T.  W.  Bowman  was  first  pastor.  In  1893  the  church 
in  Clydebank  was  formed  as  the  result  of  mission  work  promoted 
by  the  Home  Mission  of  the  Evangelical  Union,  and  of  which 
Mr.  R.  Macqueen  became  first  pastor.  The  church  in  Stone- 
house  was  formed  in  1894  by  members  of  the  Free  church,  and 
Mr.  Peter  Smith  became  pastor  in  the  same  year. 

Renfrew.— The  oldest  Independent  church  in  this  county  is 
that  in  Paisley  which  now  meets  in  the  School  Wynd.  It  origi- 
nated among  those  who  in  the  latter  years  of  last  century  were 


ORIGIN    OF   CHURCHES  237 

called  "  Friends  of  the  People,"  and  of  whom  there  were  many 
societies  throughout  the  kingdom.  They  were  men  who  were 
stirred  by  the  events  connected  with  the  French  Revolution,  and 
who  sought  political  reform.  Among  those  of  this  class  in 
Paisley  there  were  some  who  were  equally  convinced  of  the  need 
of  reform  in  connection  with  religion,  and  especially  of  deliverance 
from  the  dominant  power  of  the  ministers  in  the  Established 
church.  The  liberal  views  of  two  successive  ministers  of  the 
High  Church  in  the  town- — Mr.  Witherspoon  and  Dr.  Snodgrass — 
"  had  awakened  much  attention  to  the  principles  of  rational 
freedom."  The  original  members  of  the  Independent  church 
were  wont  to  ascribe  the  formation  of  the  church  to  the  teachings 
of  these  two  men.  The  first  hymn-book  of  the  church  had  the 
date  of  1796,  and  old  members  of  the  church  stated  that  it  had 
been  published  the  year  after  the  church  was  formed,  which 
would  make  the  date  of  origin  1795.  For  some  time  the  friends, 
who  had  been  meeting  together  in  a  malt-barn,  finding  that  a 
Mr.  Wylie,  a  Burgher  minister  in  the  neighbourhood,  was  a 
teacher  who  sympathised  with  their  views,  called  him  to  be  their 
pastor.  It  is  not  known  in  what  year  this  settlement  took  place, 
but  it  was  probably  in  the  last  year  of  last  century.  Mr.  Wylie 
remained  with  them  only  for  a  short  time,  dming  which  a  place  of 
worship  was  built  to  accommodate  five  hundred  people.  For 
some  years  afterwards  the  church  continued  to  have  preaching 
supplies,  and  it  was  not  until  1808  that  a  pastor  was  settled,  in 
which  year  Mr.  John  Young  was  ordained.  In  1850  another  church 
was  formed  as  the  result  of  the  labours  of  Mr.  J.  H.  Lochore, 
and  which  met  in  a  building  in  Canal  Street;  but  this  church 
united  with  the  School  Wynd  Church  in  1871.  The  church  in 
New  Street  was  formed  in  1845  in  connection  with  the  Evangelical 
Union,  and  Mr.  Alexander  Wilson  became  pastor  in  1846.  The 
church  meeting  in  the  Liberal  Club  Hall  was  formed  in  1897  by 
members  of  Evangelical  Union  churches.  The  church  in  Inver- 
KIP  t  (formerly  Auld  Kirk)  was  formed  in  1802,  as  the  result  of 
the  labours  of  Mr.  George  Robertson  (afterwards  of  Thurso)  who 
for  some  two  years  previously  had  been  labouring  in  the  place  as 
an  agent  of  the  Society  for  the  Propagation  of  the  Gospel  at 
Home.  Mr.  Robertson  was  ordained  to  the  pastorate  in  1807. 
He  was  succeeded  by  Mr.  Thomas  Low,  who  continued  pastor 
until  his  death  in  1851,  after  which  the  church  ceased  to  meet. 
A  church  was  formed  in  LoCHWiNNOCH  f  in  1803,  by  members 
of  Glasgow  and  Paisley  churches.  Mr.  Hugh  Eraser  was  the 
first  pastor,  and  was  ordained  in  1 806 ;  but  the  church  appears  to 
have  existed  for  only  a  few  years.  In  Greenock  the  church  now 
meeting  in  George  Square  was  formed  in  1805  by  members  of  the 
church  in  Inverkip.  The  first  pastor  was  Mr.  John  Hercus,  who 
was  ordained  in  1806.     The  church  in  Nelson  Street  was  formed  in 


238  CONGREGATIONALISM    IN    SCOTLAND 

1845  in  connection  with  the  Evangelical  Union,  and  Mr.  A.  C 
Rutherford  was  the  first  minister.  In  1871  the  church  in  St. 
Lawrence  Street  was  formed  by  members  of  George  Square  Church, 
and  the  first  pastor  was  Mr.  George  Moir.  The  church  in 
Mearns  Street  was  formed  by  members  of  Nelson  Street  Church  in 
1882,  and  Mr.  T.  W.  Bowman  became  the  first  pastor.  In  Barr- 
head the  church  was  formed  in  1844,  as  the  result  of  labours  of 
ministers  connected  with  the  Evangelical  Union.  Mr.  Gilbert 
M'Callum  was  the  first  minister,  and  was  ordained  in  1845. 
There  was  a  church  in  GoUROCKf  formed  in  1879  by  members  of 
the  United  Presbyterian  church  there,  the  first  pastor  of  which  was 
Mr.  J.  M.  Sloan,  who  was  settled  in  1880;  but  it  ceased  to  meet 
after  the  retirement  of  the  last  pastor,  Mr.  J.  C.  Nesbitt,  in  1889. 

Dunbarton. — In  1802  a  church  was  formed  in  Kirkintilloch,! 
of  which  Mr.  George  Greig  became  pastor  in  1804,  but  remained 
only  for  two  years,  after  which  the  church  ceased  to  meet.  In 
1838  a  church  was  formed  in  Alexandria,!  of  which  Mr.  James 
Mann  was  pastor;  the  church  ceased  to  meet  after  1875.  In 
1878  the  present  church  in  Dunbarton  was  formed  in  connection 
with  the  Evangelical  Union,  of  which  Mr.  James  Paterson  became 
pastor  in  the  same  year. 

Argyll  and  Bute. — The  pioneers  of  home  missionary  enter- 
prise in  Argyllshire  were  Messrs.  Neil  Douglas  of  Dundee  and 
Mr,  M'Naught,  Dunbarton,  ministers  of  the  Anti-Burgher  church, 
who  had  been  sent  out  by  that  body  to  itinerate  in  the  Highlands 
in  1797.  Their  preaching  excited  great  interest,  and  was  blessed 
to  many,  but  they  met  with  persistent  opposition  from  ministers 
of  the  Established  church  and  the  landed  proprietors.  In 
1800  Messrs.  J.  Haldane  and  John  Campbell  visited  and 
preached  in  the  extensive  district  of  Cant3^re,  and  thereafter  the 
Society  for  Propagating  the  Gospel  at  Home  decided  to  send 
Mr.  Archibald  M'Callum,  a  native  of  Cantyre,  to  itinerate  in  that 
district.  Mr.  M'Callum  had  been  a  student  in  connection  with 
Mr.  Ewing's  class  in  Glasgow,  and  was  a  man  of  great  piety,  zeal, 
and  prudence.  His  labours  as  a  preacher  began  in  1800,  with 
the  result  that  in  1802  a  church  was  formed  on  Congregational 
principles  consisting  of  50  members,  over  whom  Mr.  M'Callum 
was  ordained  pastor  in  1802.  In  1806  the  number  of  members 
had  increased  to  150.  So  greatly  had  the  good  work  begun  by 
Mr.  M'Callum  prospered  that  in  a  few  years  there  were  four 
churches,  the  members  of  which  numbered  272,  and  in  connection 
with  which  there  were  26  prayer  meetings.  But  the  opposition 
to  the  good  man  and  his  work  was  great  and  persistent.  The 
ministers  of  the  Established  church  threatened  to  send  him  out 
of  the  country,  and  to  deprive  all  who  heard  him  of  their  church 
"  privileges."  The  proprietor  of  the  estate  on  which  many  of  the 
members  lived  was  so  determined  in  his  opposition  that  he  put  it 


ORIGIN    OF   CHURCHES  239 

in  the  option  of  his  tenants  either  to  relinquish  all  connection 
with  Mr.  M'Callum  or  leave  their  farms.  They  preferred  leaving 
their  farms  to  forsaking  their  pastor,  and  in  consequence  many  of 
them  removed  to  Campbeltown  and  neighbourhood,  where  a 
church  was  formed  in  1805,  and  others  removed  to  Arran.  Of 
the  churches  formed,  Port  Ellen,  f  Islay,  had  the  services  of  Mr.  P. 
M'Laren  and  Mr.  J.  M'Lean  till  1843;  Fort  Charlotte, f  Ma,j, 
Mr.  George  Murray  and  Mr.  M'Laurin  from  1823;  and  Clachan,\ 
Mr.  M'Gregor  till  1848.  Mr.  M'Callum  laboured  as  an  evangelist 
until  1830,  when  he  removed  to  Greenock,  and  ultimately  removed 
to  New  Brunswick,  where  he  laboured  for  some  years  among 
his  Highland  countrymen.  Mr.  George  Murray  was  pastor  in 
Skipness,!  Can  tyre,  till  his  death  in  1861.  The  church  in 
Campbeltown  f  was  formed  in  1805,  chiefly  by  members  of  the 
churches  in  Cantyre  who  had  removed  to  that  place  after  having 
been  dispossessed  of  their  farms.  Mr.  Duncan  M'Pherson  was 
the  first  pastor,  and  was  ordained  in  1805.  The  church  in 
Oban  was  formed  in  1805,  mainly  as  the  result  of  the  earnest 
efforts  of  Mr.  Dugald  M'Ewan  and  Mr.  John  Reid.  For  six  years 
the  church  was  supplied  by  preachers.  Mr.  John  Campbell,  who 
had  been  an  earnest  evangelist  in  the  Breadalbane  district,  was 
ordained  as  pastor  in  1811.  For  a  long  time  the  church  and  its 
pastor  were  much  opposed  in  their  good  work,  "almost  all  the 
Established  church  clergy  and  the  gentry  using  every  possible  means 
for  rooting  out  of  the  country  the  families  and  individuals  who 
had  embraced  Congregational  principles.  All  those  who  went  to 
hear  Mr.  Campbell  were  threatened  to  be  deprived  of  church 
privileges,  and  some  of  the  members  were  deprived  of  their 
farms,"  One  of  the  landlords  sent  "  summonses  of  removal  to 
all  the  tenants  on  his  estate  who  gave  countenance  to  the  preachers, 
and  one  of  his  men  was  sent  purposely  to  take  down  the  names  of 
his  tenants  who  were  found  hearing  one  of  the  preachers  on  the 
Lord's  Day  at  the  village  of  Muckearn."  Mr.  Campbell  continued 
to  labour  until  his  death  in  1854.  In  APPiNf  Mr.  Charles  Whyte, 
missionary  in  connection  with  Miss  Rose  Downie's  Trust,  was 
ordained  pastor  of  a  small  church  in  1847,  and  on  his  removal  to 
Oban  in  1855  he  was  succeeded  by  his  brother,  Mr.  Henry  Whyte, 
after  whose  death  (1875)  the  church  ceased  to  meet.  Mr.  Archibald 
Farquharson  was  ordained  pastor  of  the  church  in  TiREE  in  1835, 
and  was  pastor  until  his  death  in  1878,  since  which  the  church  has 
been  occasionally  supplied  by  preachers.  The  church  in  DuNOON 
was  formed  in  1899  by  members  of  the  United  Presbyterian 
church,  and  others,  and  Mr.  J.  B.  Allan  became  pastor  in  1900. 

The  church  in  Arran  (Sannox)  was  formed  in  1806,  when  Mr. 
Alexander  Mackay  was  ordained  pastor.  This  church  suff"ered 
much  by  the  emigration  of  many  of  its  members  in  1829  and 
in   1831,   when  many  of  them  removed  to  Canada  and  Prince 


240  CONGREGATIONALISM    IN    SCOTLAND 

Edward's  Island.  The  pastor  for  some  time  had  to  support  himself 
by  teaching,  until  aid  was  given  by  the  Congregational  Union. 
In  1836  a  small  church  was  formed  in  RoTHESAY,t  and  Mr.  Archi- 
bald M'Ewan  became  pastor  in  1837.  The  number  of  members 
does  not  appear  ever  to  have  exceeded  twenty.  On  the  death 
of  Mr.  M'Ewan  in  1838  he  was  succeeded  by  Mr.  Anthony  M'Gill, 
who  remained  till  1848,  after  which  the  church  ceased  to  meet. 

"  The  opposition  made  to  the  preachers  in  some  country 
districts,  particularly  in  many  parts  of  the  Highlands,  resulted 
from  different  causes.  The  feudal  system  in  the  Highlands,  where 
power  was  law,  reigned  rampant,  when  in  the  Lowlands  of  Scotland 
it  remained  in  abeyance.  That  pernicious  system  was  abolished  by 
the  legislature  when  the  rebellion  was  quelled  in  1745.  The  feudal 
spirit  was,  however,  afterwards  long  cherished  by  the  landlords  in 
the  north.  The  small  farmers  and  crofters  were  tenants  at  will. 
When  a  landlord  got  a  commission  in  the  army,  or  when  he 
wished  to  secure  a  commission  for  his  son,  the  poor  people  had  no 
choice  but  either  to  give  up  their  unmarried  sons  to  be  soldiers,, 
or  to  leave  the  estate  of  the  proprietor.  In  this  state  of  things 
what  the  laird  claimed  had  to  be  granted,  and  his  threatenings 
were  greatly  feared.  These  gentlemen  thought  they  had  the 
same  legal  right  within  their  estates  as  their  forefathers  had 
during  the  time  when  the  feudal  system  prevailed,  until  they 
became  better  instructed.  The  parochial  clergy,  too,  had  much 
power  over  their  parishioners.  They  arrogated  to  themselves 
divine  right  over  all  persons  within  the  bounds  of  their  respective 
parishes.  It  mattered  not  what  the  morals  of  the  people  were ; 
baptism  and  "tokens"  at  the  communion  time  were  denied  to 
everyone  who  refused  their  unreasonable  demands.  The  people 
stood  in  great  awe  of  these  tyrannical  men.  Matters  were  in  this 
deplorable  state  when  the  self-denying  men  were  sent  forth  to 
make  known  the  way  of  reconciliation  to  their  countrymen.  The 
clergy  sounded  loud  the  warning  against  them  as  intruders ;  in 
many  places  they  more  than  insinuated  that  the  preachers  were 
spies  and  sowers  of  sedition,  and  that  they  were  lazy  shoemakers, 
tailors,  and  smiths,  without  education.  In  some  places  the 
people  were  from  the  pulpit  desired  to  deny  the  preachers  all 
hospitalitj^,  a  thing  considered  sacred  in  the  Highlands.  The 
clergy  also  complained  to  the  landed  proprietors,  and  where 
ready  access  could  not  be  found  to  an  earl  or  a  duke  factors  were 
often  very  willing  to  gratify  their  ministers.  Threatening  messages 
kept  some  back  from  hearing  the  Gospel ;  others  through  fear 
gave  up  hearing  it,  and  some  were  i-emoved  from  their  farms  or 
crofts  for  continuing  to  hear  it.  The  missionaries  did  not  desert 
their  posts  in  times  of  their  greatest  trials,  when  they  saw  any 
prospect  of  being  useful,  and  in  the  course  of  time  they  had  the 
pleasure  of  finding  opposition  and  persecution  gradually  giving 


ORIGIN    OF   CHURCHES  241 

way,  and  both  themselves  and  their  people  possessing  the  con- 
fidence of  thoge  who  had  formerly  opposed  them  "  [Kinnihurgh! s 
MSS.). 

SOUTHERN   COUNTIES. 

Ayrshire. — The  oldest  Congregational  church  in  this  county 
was  formed  in  Ayr  in  1804,  as  the  result  of  the  labours  of  a  Mr. 
Penman,  but  the  first  pastor  was  a  Mr.  Alexander  M'Lean,  who 
was  ordained  in  1808.  The  church  was  never  strong  numerically, 
and  after  a  succession  of  pastors  who  had  to  labour  under  great 
discouragements,  it  ceased  to  meet  about  1878.  In  1844  an 
Evangelical  Union  church  was  formed,  and  met  in  Wallace 
Street,  but  in  1897  the  pastor  and  most  of  the  members  left  the 
connection  and  joined  the  United  Presbyterian  church.  A 
minority  of  the  members  formed  Morison  Church  in  1897,  and  in 
1898  Mr.  A.  M'Connachie  became  pastor.  In  KiOlARNOCK  a 
church  was  formed  in  1824,  as  the  result  of  the  labours  of  Mr. 
(afterwards  Dr.)  John  Campbell,  who  was  ordained  in  1827,  but 
left  for  London  in  1829.  After  a  succession  of  pastors,  owing  to 
discouraging  circumstances  the  church  ceased  to  meet  about  1862. 
In  1840  Mr.  (afterwards  Dr.)  James  Morison  became  pastor  of 
the  United  Secession  church  in  Clerk's  Lane,  but  when  he  was 
expelled  from  that  body  owing  to  his  teaching  of  the  doctrine  of 
the  universal  atonement  of  Christ,  all  but  a  few  of  his  congrega- 
tion left  the  Secession  church,  and  continued  to  meet  as  an 
Independent  church  in  the  Clerk's  Lane  Church,  Avhich  was  their 
own  property,  under  the  pastorate  of  Dr.  Morison.  Dr.  Morison 
remained  until  1851,  when  he  removed  to  Glasgow.  In  1860  a 
new  building  was  erected  in  JFinton  Place,  to  which  most  of  the 
members  of  Clerk's  Lane  Church  removed,  under  the  ministry 
of  Dr.  Bathgate,  the  rest  of  them  continuing  to  meet  in  Clerk's 
Lane  under  that  of  Mr.  R.  Hislop,  who  was  ordained  in  1864. 
Clerk's  Lane  Church  ceased  to  be  connected  with  the  Evangelical 
Union  in  1887,  when  Mr.  James  Forrest  was  pastor.  The 
church  in  Stewarton  was  formed  in  1827,  by  a  number  of 
members  of  the  Established  church  who  had  been  refused 
admission  to  the  Lord's  Supper  by  the  kirk-session  of  the  parish 
"  under  the  pretext  that  the  doctrine  of  the  death  of  Christ  for 
the  whole  human  race  which  was  professed  by  them  was  contrary 
to  the  standards  of  the  Church."  They  were  joined  by  several 
others,  and  an  Independent  church  was  formed,  of  which  Mr. 
William  Cunningham,  Esq.  of  Lainshaw,  became  pastor  in  1827, 
and  continued  until  his  death  about  1842.  The  church  in 
Ardrossan  was  formed  in  1836  as  the  result  of  services  held  at 
the  instance  of  the  Western  Association  of  Congregational 
Ministers,  and  the  labours  of  Mr.  Peter   Mather,  who   became 

Q 


242  CONGREGATIONALISM    IN    SCOTLAND 

pastor  in  1838.  In  1840  there  was  a  Congregational  church  in 
Beith,  of  which  Mr.  James  Robertson  was  pastor,  but  it  was 
dissolved  after  some  years.  In  1861  the  Evangehcal  Union 
church  was  formed  as  the  result  of  a  revival  movement  in  the 
place  and  the  labours  of  Mr.  Robert  Steel,  then  minister  of  the 
church  in  Dairy;  and  in  1862  Mr.  Stephen  Todd  became  pastor. 
The  church  in  Cumnock  was  formed  in  1838  by  members  of  the 
church  in  Kilmarnock,  and  Mr.  James  Sime  became  pastor  in 
1840.  The  church  in  Galston  was  formed  in  1842  by  friends  in 
the  place  who  sympathised  with  the  teaching  of  Dr.  James 
Morison.  The  first  pastor  was  Mr.  David  Drummond,  who  was 
ordained  in  1843.  In  Catrine  the  church  was  formed  in  1844 
as  the  result  of  a  movement  in  favour  of  Evangelical  Union 
principles.  In  the  same  year  a  church  was  formed  in  Kilwinning, 
of  which  Mr.  R.  Hunter  was  first  pastor.  In  Darvel  a  church 
was  formed  in  connection  with  the  Evangelical  Union  in  1844,  of 
which  the  late  Dr.  William  Landells  (who  afterwards  became  a 
Baptist  minister)  was  pastor,  but  the  church  ceased  to  meet  after 
a  few  years.  In  1884  the  present  church  was  formed,  of  which 
Mr.  John  Mackintosh  became  pastor.  The  church  in  Dalmel- 
LINGTON  was  formed  in  1844  on  Evangelical  Union  principles, 
and  Mr.  Robert  Brown  became  pastor  in  1872.  In  1859  the 
church  in  Saltcoats  was  formed  by  members  of  the  Ardrossan 
church,  and  Mr.  M'Dowell  became  pastor  in  1862.  In  1864  the 
church  in  Dreghorn  was  formed  by  friends  of  the  Evangelical 
Union,  and  in  the  same  year  Mr.  Robert  Paterson  became  pastor. 
Dumfries. — The  church  in  Annan  is  one  of  the  oldest  Congre- 
gational churches  in  Scotland.  It  was  formed  in  1794,  in  which 
year  Mr.  Andrew  Carnson  was  ordained  pastor.  An  interesting 
account  of  his  settlement  was  given  in  the  Evangelical  Magazine  of 
1794.  Being  on  a  visit  to  Annan,  the  person  in  whose  house  he 
lodged  found  him  in  possession  of  a  Bible,  which  led  to  conversa- 
tion about  religion,  with  the  result  that  he  was  encouraged  to  hold 
meetings  in  the  open  air,  which  were  well  attended.  His  preach- 
ing proved  to  be  a  blessing  to  many,  and  after  a  time  he  accepted 
the  call  of  the  people  to  be  their  pastor ;  but  he  does  not  appear 
to  have  remained  for  more  than  a  few  years.  After  his  removal 
there  was  a  succession  of  ministers  of  whom  no  trace  can  be  found. 
The  church  got  into  difiiculties  early  in  the  century,  and  the  chapel 
had  to  be  sold  to  pay  its  debts.  It  was  not  until  1838  that  another 
church  was  formed,  but  it  soon  dissolved  owing  to  mismanagement 
of  a  case  of  discipline.  In  1842  preaching  supply  was  provided  by 
the  Congregational  Union,  and  in  1843  a  new  church  was  formed, 
but  there  was  no  pastor  until  1847,  when  Mr.  Ebenezer  Young 
became  pastor.  In  1807  a  church  in  Sanquhar  was  formed,  and 
Mr.  David  Davidson,  afterwards  of  Elie,  became  pastor,  but 
remained  only  a  few  years,  and   after  his  removal  the  church 


ORIGIN    OF   CHURCHES  243 

became  divided  on  the  Baptist  question,  and  most  of  the  members 
left  and  formed  a  Baptist  church  ;  the  others  were  scattered  among 
the  various  churches  in  the  place.  The  present  church  was  formed 
in  1864  by  members  of  churches  in  the  place  who  were  opposed 
to  the  Calvinism  preached  by  the  ministers,  and  Mr.  George 
Gladstone  was  the  first  pastor.  The  church  in  Irving  Street, 
Dumfries,  was  formed  in  1805  or  1806,  as  the  result  of  the 
labours  of  Mr.  J.  A.  Haldane,  and  Mr.  William  Watson  became 
pastor  in  1806.  The  church  in  Waterloo  Place  was  formed  in 
1870  by  members  of  the  church  in  Irving  Street,  and  the  present 
pastor,  Mr.  James  Strachan,  was  settled  in  that  year.  In  Thoen- 
HILL  the  church  was  formed  in  1851,  mainly  as  the  result  of  the 
efforts  of  Miss  Melrose  and  the  preaching  of  Mr.  Gabriel  Thomson. 
Mr.  James  Pearson  became  first  pastor  in  1855. 

Kirkcudbright.  —  A  church  was  formed  in  Gatehouse-on- 
FleetI  in  1806,  as  the  result  of  the  labours  of  various  Con- 
gregational ministers,  and  Mr.  Archibald  Millar  was  settled  as 
pastor  in  1807,  and  remained  until  his  death  in  1835,  after  which 
the  church  met  for  only  a  few  years.  Early  in  the  century  there 
was  a  church  in  Dalbeattie  called  "  The  United  Christian  Church," 
the  pastor  of  which  was  Mr.  John  Osborne,  who  had  been  expelled 
from  the  Reformed  Presbyterian  church  for  holding  views  similar 
to  those  advocated  by  the  founders  of  the  Evangelical  Union  at 
a  later  time.  Mr.  Osborne  was  succeeded  by  Mr.  Roseman  in 
1830,  but  subsequent  to  his  removal  in  1836  the  church  gradually 
fell  away,  and  after  its  dissolution  one  of  its  members  presented 
the  communion  plate  to  the  present  church,  "  because  it  stood  up 
for  the  principles  for  which  Mr.  Roseman  had  contended  thirty 
years  before."  In  1863  friends  of  the  Evangelical  Union  began 
holding  meetings  in  a  hall,  and  obtained  preaching  supply 
through  the  Evangelical  Union  Home  Mission,  and  in  1866 
Mr.  John  Inglis  became  pastor  of  the  church. 

Selkirk  and  Peebles. — The  church  in  Melrose  was  formed  in 
1841  as  the  result  of  the  labours  of  evangelists,  and  in  that  year 
Mr.  Ebenezer  Young  became  pastor.  In  1844  members  of  the 
church  in  Melrose  formed  a  church  in  Galashiels  in  connection 
with  the  Evangelical  Union,  and  in  the  same  year  Mr.  J.  B. 
Robertson  became  pastor.  The  church  in  Innerleithen  was 
formed  in  1848  as  the  result  of  the  labours  of  various  preachers, 
and  in  that  year  Mr.  William  Dobson  became  pastor.  In  1886 
the  church  in  Walkerburn  was  formed  by  members  of  the 
church  in  Innerleithen,  and  in  1888  Mr.  D.  B.  Morris  became 
pastor.  In  1842  the  church  in  Philiphauyh,  Selkirk,  was 
formed  by  members  of  the  church  in  Melrose,  and  Mr.  John 
Nichol  became  pastor  in  1856.  A  second  church  {Chapel 
Street)  was  formed  in  1878  in  connection  with  the  Evangelical 
Union. 


244  CONGREGATIONALISM    IN    SCOTLAND 

Eoxburgh. — The  church  in  Denholmj  was  formed  in  1826, 
and  for  about  ten  years  was  supplied  by  various  preachers.  Mr. 
Robert  Wilson  became  pastor  in  1835.  The  church  ceased  to 
meet  after  the  death  of  its  last  pastor,  Mr.  John  M'Robert. 
There  was  a  church  in  Jedburgh  f  formed  in  1840  by  members  of 
the  church  in  Denholm,  of  which  Mr.  E.  Cornwall  was  the  first 
and  only  pastor.  An  Evangelical  Union  church  also  existed  in 
Kelso,!  of  which  Mr.  John  Eutherford  was  the  first  pastor,  and 
Mr.  T.  G.  Salmon  the  last.  In  Hawick  a  Congregational 
church  was  formed  in  1805,  of  which  Mr.  Charles  Gray  became 
pastor  in  that  year  ;  but  it  ceased  to  exist  in  1877  or  1878.  In 
1848  the  present  church  was  formed  by  members  of  the  old 
Congregational  church  and  others,  and  Mr.  Archibald  Duff 
became  the  first  pastor  in  the  same  year. 

Berwickshire. — There  was  a  church  in  the  town  of  Berwick  t 
in  1806  under  the  pastorate  of  Mr.  J.  Dunn,  who  remained  until 
1809.  From  that  year  until  1848  no  record  of  the  church  can  be 
found.  In  1848  Mr.  W.  D.  Knowles  became  pastor,  and  remained 
until  1851,  when  he  removed  to  Perth.  In  1852  Mr.  Patrick 
Morrison  became  pastor,  but  after  a  short  time  the  church  ceased 
to  meet.  In  Eyemouth  there  was  a  church  in  1806  under  the 
pastorate  of  Mr.  Brotherstone,  but  it  existed  only  for  a  short  time. 
In  1861  the  present  church  was  formed  by  friends  sympathising 
with  the  views  of  the  Evangelical  Union,  and  Mr.  R.  Finlay 
became  first  pastor.  There  appears  to  have  been  a  church  in 
Reston  t  in  1806,  to  which  Mr.  Boag  ministered  for  a  time.  In 
1878  a  church  was  formed  by  members  of  the  United  Presbyterian 
church  in  Coldingham,!  of  which  Mr.  George  M'Farlane  became 
minister,  and  who  remained  until  his  death  in  1882,  after  which 
the  church  ceased  to  meet. 

Wigtown. — The  church  in  Garliestown  was  formed  in  1803, 
as  the  result  of  the  labours  of  Mr.  J.  Haldane  and  Mr.  John 
Campbell,  and  Mr.  Thomas  Smith  was  ordained  in  the  same 
year,  and  remained  until  his  death  in  1829. 


CHAPTER   XIX. 


PASTORATES. 

Note. — The  churches  given  within  brackets  are  now  extinct,  but  notes  of 
their  pastorates  are  given  as  having  historic  interest.  Other  extinct  churches 
which  had  only  one  or  two  pastors,  or  whose  existence  was  comparatively  brief, 
are  not  entered  in  this  list ;  but  references  to  them  are  made  in  Chapter 
XVIII.  on  "Origin  of  Churches." 


Aberdeen. — Albion  Street. — Jas. 
H.  Wilson,  1848-59  ;  John  Duncan, 
D.D.,  1859-79;  George  Moir,  1878- 
85;  William  Johnstone,  1885-92; 
R.  M.  Cairnie,  1893. 

Belmont  Street.  —  William 
Stephens,  1800-03 ;  John  Philip, 
D.D.,  1804-19;  Alex.  Thompson, 
1820-53 ;  David  Arthur  (colleague 
and  successor),  1841-74 ;  J.  Barton 
Bell,  1874-76  ;  James  Stark,  D.D., 
1877. 

Bon- Accord. — J.  Inglis  Martin, 
1898-1900;  James  Ross,  1900- 

St.  Paul  Street. — Fergus  Fer- 
guson, senr.,  1846-78;  A.  M. 
Fairbairn  (colleague  and  succes- 
sor), 1872-77  ;  Alexander  Brown, 
1877. 

John  Street. — Alex.  Stewart, 
LL.D.,  1864. 

Skene  Street  (formerly  Black- 
friars  Street). — James  Spence,  1820- 
35  ;  John  Kennedy,  1835-46  ;  Geo. 
Thomson,  1846-47  ;  Ninian  Wight, 
1848-52;  John  Thomson,  1852-59; 
Thomas  Gilfillan,  1859-70;  Joseph 
Vickery,  1871-82;  James  Bell,  1882- 
88;  Samuel  D.  Thomas,  1889-92; 
E.  Branch  Mahon,  1893-1900  ;  Wm. 
Kirk,  1900.  There  was  a  union  of 
this  church  with  Dee  Street  (for- 
merly Frederick  Street)  Church  in 
1871.  Frederick  Street  Church 
was  formed  in  1807  by  members  of 


George  Street  Church,  who  seceded 
from  that  church  owing  to  a 
division  during  the  ministry  of 
Dr.  Philip.  The  pastors  were : 
David  Russell,  D.D.,  1807-09; 
Supplies,  1809-15 ;  Richard  Pen- 
man, sen.,  1815-37  ;  Richard  Pen- 
man, jun.,  1837-40;  David  Wallace, 
1840-71. 

Trinity  Church  (Shiprow). — 
John  Duncan,  D.D.,  1879-1900;  R. 
Steel,  1900. 

WooDSiDE.  —  Neil  M'Kechnie, 
1822-38  ;  James  Byres  Laing,  1840- 
58;  James  Strachan,  1862-69  ;  Wm. 
Robertson,  1869-70 ;  James  Rae, 
1870-79;  George  Saunders,  1879- 
92  ;  G.  C.  Milne,  1893. 

Aberfeldy. — James  Kennedy,  1806- 
25 ;  Malcolm  M' Lean,  1826-35;  John 
M'Laren,  1836-70 ;  J.  Barton  Bell, 
1870-74  ;  W.  N.  Challice,  1875-81 ; 
W.  Muncaster,  1882-84;  William 
Stevenson,  1884-92 ;  D.  J.  Graham, 
1893. 

Airdrie.  —  Broomknoll  Street.  — 
Alex.  Cuthbert,  1837-39  ;  Jamea 
Taylor,  1840-1843;  James  Sime, 
1843-46;  John  Menzies,  1846-52; 
Supplies,  1852-55  ;  James  Innes, 
1856-60;  William  Goldie,  1862-63; 
T.  R.  Atkinson,  1864-74 ;  James 
Buchan,  1874-85 ;  Joseph  Jones, 
1885-86  ;  James  Bayne,  1887-95  ; 
Alexander  Mann,  1896. 


245 


246 


CONGREGATIONALISM    IN    SCOTLAND 


Airdrie. — Graham  Street. — David 
Drummond,  1845-47 ;  A.  M.  Wilson, 
1847-65  ;  —  Scott,  18  -  ;  James 
Monie,  18  -  ;  —  Wood,  18  -  ; 
—  Kyd,  18  -  ;  W.  F.  Riddell, 
1897-99;  James  Monie,  1899. 

[Alexandria. — James  Mann,  1840-  ; 
T.  Reekie,  1846-  ;  John  Douglas, 
1859-67  ;  William  Mackay,  1868-72; 
W.  Dargie,  1872-75;  E.  M.  Ten- 
nant,  1875-79.] 

[Alloa.— William  Howden,  1810—  ; 
Alexander  Fraser,  1834—  ;  George 
Ingram,  184  -44 ;  John  Burke,  1850- 
53.] 

Annan.— Andrew  Carnson,  1794-  ; 
after  Mr.  Carnson  there  were  four 
or  five  pastors  whose  names  cannot 
be  traced  ;  Church  re-formed,  1838 ; 
again  re-formed,  1843 ;  Sujiplies, 
1843-46;  Ebenezer  Young,  1847-88; 
George  Kennedy,  1889-91 ;  J.  John- 
stone, 1891-96 ;  George  Hayton, 
1896. 

Anstruther- Easter.—  —  Hastie, 
1802-06;  — Japp,  1808-26;  John 
Murdoch,  1830-44 ;  JohnM'Dougall, 
1844-  ;  W.  J.  Craig,  1847-  ;  G. 
Wisely,  1854-  ;  Ebenezer  Ken- 
nedy, 1854-58;  Hugh  Stewart, 
1858-  ;  John  Geddes,  1871-72; 
J.  H.  Paterson,  1872-  ;  John 
Whitson,  1878-  ;  James  Russell, 
1891  ;  Alexander  Macaulay,  1900. 

Arbroath.  —  Keptie  Street.  —  Gil- 
bert Paterson,  1865-73;  R.  Snow- 
down,  1874-SO ;  Daniel  Galbraith, 
1881-83  ;  A.  F.  Ferguson,  1884-88  ; 
Robert  ;Rae,  1889-96 ;  Gordon  L. 
M'Lachlan,  1896-1900. 

Queen  Sreet.— Thomas  Smith, 
1801-03;  Richard  Penman,  1805-14; 
Udny  Anderson,  1815-  ;  —  Ram- 
say, 18  -  ;  John  Moir,  1840-43  ; 
John  Gillies,  1848-79 ;  Alexander 
Milne,  1879-90;  James  Wylie,  1890- 
93;  J.  Miller,  1894-1900;  G.  K. 
Cuthbert,  1900. 

Ardrossan.— Peter  Mather,  1838- 
46;  Alexander  Cross,  1846-87;  J. 
L.  King,  1888-92;  J.  M.  Cowan, 
1893-95  ;  John  Masterton,  1897. 

Arran. — Alexander  Mackay,  1806- 
56;  John  Blacklock,  1860-78;  Allan 
Macdougall,  1878. 

Avoch,  Ross-shire. — Alex.  Dewar, 
1807-49  ;  John  M'Kinven,  1850-58  ; 
David  W.  Philip,  1858-85  ;  George 
Moir,  1885-88  ;  Thomas  Kerr,  1889. 


Avonbridge. — Robert  Anderson, 
1851-  ;  John  Reid,  185  -  ;  — 
M'Naughton,  1860-63;  P.  M'Nish, 
1863-66 ;  Sujjplies,  1866-81 ;  William 
Crombie,  1881-84;  R.  Rae,  1884- 
87;  M.  Richmond,  1887-95;  John 
Heggie,  1896  ;  1900. 

Ayr.— [Alexander  M'Lean,  1808-35; 
Robert  Lang,  1835-  ;  H.  L.  Berry, 
1839-40;  John  Smith,  1842-44; 
John  Hunter,  1845-47;  James 
M'Connachie,  1848-  ;  DanielJack- 
son,  1865-68;  W.  Metcalfe,  1869- 
73.] 

MoRisoN    Church.    —    A.     H. 
M'Connachie,  1898. 

[Banff.— Joseph  Gibb,  1809-29  ;  John 
Hunter,  1833-79;  B.  J.  Barker, 
1879-82;  J.  F.  M'Hardy,  1882-84; 
W.  M'Lean,  1884-86.] 

Barrhead.— Gilbert  M'Callum,  1846- 
52  ;  Alexander  Davidson,  1853-60  ; 
J.  Andrew,  1861-66  ;  John  Geddes, 
1867-70;  A.  M'Nair,  1873-78;  — 
Leith,  1879-81 ;  Edward  Bruce  Kirk, 
1883. 

Bathgate.— Robert  Morison,  1812- 
55;  A.  C.  Gray,  1856-60;  A.  M. 
Fairbairn,  D.D.,  1860-72;  A.  M. 
Wilson,  1873-88;  Charles  Richard- 
son, 1888-92;  William  Kirk,  1892- 
1900  ;  C.  Nicholson,  1900. 

Beith.— Stephen  Todd,  1862-65;  T. 
G.  Salmon,  1865-69;  .John  Whitson, 
1870-78  ;  Archibald  Bowman,  1879- 
1900. 

Bellshill- — Fergus  Ferguson,  sen., 
1843-46  ;  H.  Riddell,  1847-  ;  John 
Inglis,  18  -  ;  A.  Drummond, 
1860-71;  R.  Snowdown,  1872-74; 
George  Wisely,  1874-78;  R.  W. 
Jackson,  1879-85;  A.  M.  Higgins, 
1885-87  ;  R.  W.  R.  Trenwith ; 
1888. 

Blairgowrie- —Peter  Grant,  1807-17  ; 
John  Lyall,  1824-  ;  John  Tait, 
1835-66;  J.  E.  Dobson,  1867-  ; 
John  Miller,  1869-78  ;  E.  Marshall 
Tennant,  1879. 

Blantyre.— William  Wyllie,  1878- 
87;  R.  Paterson,  1887-98;  R. 
W'hiteford,  1898. 

Brechin. — Alexander  Cossar,  1871- 
75;  Peter  M'Lish,  Evangelist,  1877- 
79  ;  Alexander  Mitchell,  1880. 

Broughty  Ferry.— James  Bailey, 
1864-70;  R.  C.  Jessop,  1871-72;  A. 
J.  Bedells,  1873-75 ;  Edwin  Heath, 
1876. 


PASTORATES 


247 


Cambuslang. — John  Paterson,  1803- 
04  ;  William  Craig,  1804-05  ;  Alex. 
Kerr,  1806-25 ;  David  Murdoch, 
1829-32  ;  James  Geddes,  1833-37  ; 
John  M'Eobert,  1838-46  ;  J.  Pullar, 
1857-59;  Robert  Pirrie,  1859-  ; 
James  Virtue,  1862-66  ;  John  John- 
ston, 1866-70;  R.  D.  Hutchison, 
1870-72;  T.  Brisbane,  1872-95;  S. 
Tucker,  1895-1900. 

[Gampbeltown.-Duncan  M'Pherson, 
1805-  ;  Daniel  M'Keich,  1829-36  ; 
David  Webster,  1840-42;  A.  G. 
Forbes,  18  -46 ;  Thomas  Light- 
body,  1846-      ;  D.  Galbraith,  1849- 

.] 

Carluke.— John  Hamilton,  1846-50; 
William  Jeffrey,  1853-58  ;  David 
Drummond,  1858-60;  James  Howie, 
1861-62  ;  James  Gunn,  1864-66 ; 
Adam  Scott,  1867-69  ;  John  Miller, 
1869-74;  John  Adam,  1874-86; 
Gilbert  Paterson,  1886. 

Catrine. — George  Anderson,  1849-52 ; 
William  Anderson,  1852-54;  Robert 
Hunter,  1854-58  ;  John  Reid,  1859- 
60;  John  Miller,  1860-61;  James 
Foote,  1863-67;  David  Greenhill, 
18  -69;  W.  J.  Craig,  1875-84; 
Robert  Paissell,  1884-91 ;  James 
Hamilton,  1894. 

Clydebank.— Robert  M 'Queen,  1893- 
1900  ;  T.  M'Kendrick,  1900. 

Coatbridge.  —  Albert  Street.  — 
John  Inglis,  1860-  ;  James  Foote, 
1867-71;  John  Inglis,  1871-  ;  R. 
Good  Willie,  1875-  ;  George  Peebles, 
1883-  ;  John  L.  King,  1884 ;  David 
Hobbs,  1884-95  ;  Maxwell  R.  Kirk- 
patrick,  1896. 

Buchanan  St. — David  Beaton, 
D.D.,  1877-81 ;  John  Jenkins,  1883- 
86 ;  W.  Rosling,  1886-89 ;  John  Blair, 
1889. 

Coatdyke. — Kippen  St.  —  Thomas 
Whiteside,  1898. 

Coupar-AngUS.— J.  Frame,  1850  ; 
R.  Wallace,  1855-76  ;  J.  J.  Brown, 
1877-81  ;  J.  D.  Brown,  1882  ;  D.  S. 
M'Lachland,  1884-89 ;  William 
Tiplady,  1890-91  ;  D.  Z.  H.  Forson, 
1892. 

Crieflf.— Davidson  Black,  1870-75; 
James  Bell,  1876-82;  J.  M.  Sloan, 
1882-83  ;  J.  F.  M'Hardy,  1884-98  ; 
Alexander  Robinson,  1899. 

[Cullen.— C.  A.  Piper,  1846-54 ;  David 
Brown,  1854-62;  C.  H.  Murray, 
1867-69  ;   John  Taylor,  1872-77.] 


Cumnock. — James  Sime,  1840-42  ; 
P.  W.  Grant,  1844-  ;  John 
M'Auslane,  1853-  ;  Thomas  Bris- 
bane, 1866-72  ;  John  Murray,  1873- 
76;  F.  Lamb,  1877-81;  A.  N. 
Scott,  1882-84;  W.  Matheson, 
1884. 

Dalbeattie.— John  Inglis,  1866-72; 
Thomas  D.  Hogg,  1872-74 ;  Robert 
Robertson,  1875-77 ;  John  M. 
Sloan,  1878-80 ;  John  Cameron, 
1881-92  ;  John  Penman,  1892-1900  ; 
J.  L.  Gower,  1900. 

Dalkeith. --Croft  Street. -Supplies, 
1847-56; —Hamilton,  1856-58;  Alex- 
ander French,  1858-59 ;  Supplies, 
1859-63  ;  William  Dunlop,  1863-66  ; 
Nisbet  Galloway,  1866-68;  Supplies, 
1868-70;  John  Morton,  1870-80; 
T.  H.  Walker,  1880-83;  R.  D. 
Mitchell,  1885-1900. 

High  Street. — -Alexander 
Arthur,  1804-29;  Edward  Napier, 
1831-42;  A.  T.  Gowan,  1843-72; 
A.  F.  Simpson,  1872-92;  W.  R. 
M.  M'Aleese,  1894. 

Dalmellington.  —  Robert  Brown, 
1872-75;  Robert  Steel,  1875-89; 
D.  H.  Z.  Forson,  1889-92;  A. 
Scoullar,  1898. 

Darvel. —  William  Landells,  D.D., 
184  -  ;  John  MTntosh,  1885-97  ; 
J.  E.  Christie,  1898. 

[Denholm.— Robert  Wilson,  1835-42; 
John  Spence,  1844-  ;  John 
M 'Robert,  184  -     .] 

[Doune.— George  Wight,  1843-47; 
John  Craig,  1847-57  ;  D.  B.  Mac- 
kenzie, 1858.] 

Dreghorn. — Robert  Paterson,  1864- 
66;  AngusM'Phee,  18  -  ;  Rich. 
Goodwillie,  1872-75;  George 
Peebles,  1877-80;  J.  L.  Hill,  1881- 
82  ;  Thomas  M 'Robert,  1882. 

Dumbarton. — James  Paterson,  1878- 
86;  James  Monie,  1886-92;  J. 
Wilson  Crawford,  1892. 

Dumfries. — Irving  Street. — Wm 
Watson,  1806-09  ;  John  Dunn,  1809 
20  ;  Thomas  Young,  1828-33  ;  Robt 
Machray,  1835-42  ;  James  Cameron 
1843-47 ;  James  Mann,  1847- 
Thomas  Pullar,  1852-  ;  R.  Mach 
ray,  1855-69  ;  John  Park,  1870-73 
H.  Campbell,  LL.D.,  1873-77;  F, 
Binns,  1877-82;  W.  H.  Pulsford 
1883-     ;  W.  A. M'Cubbin,  1894-1900 

Dumfries.  —  Waterloo  Place.  — 
James  Strachan,  1870. 


248 


CONGREGATIONALISM    IN    SCOTLAND 


Duncanston.  —  Donald  Morrison, 
1808-46;  Patrick  Morrison,  1846- 
;  Peter  Why  te,  1851-56  ;  Thomas 
Brisbane,  1856-66  ;  A.  F.  Simpson, 
1866-68  ;  James  M'Connachie,  1869- 
83;  R.  H.  Smith,  1883-93;  L. 
Williamson,  1893. 
Dundee. — Castle  Street. — Alex. 
Hannay,  1855-62;  David  Johnson, 
1863-4;  George  Thompson,  1865-67  ; 
F.  Clark,  1868-72 ;  J.  H.  Crawford, 
1873-93;  J.  Vickery,  1894. 

Lindsay  Street. — D.  K.  Shoe- 
botham,  1834-45  ;  Thomas  Reekie, 
1846-47;  David  Cook,  1847-72; 
John  Wallace,  1872-76;  William 
Home,  1877-82 ;  S.  G.  Kelly,  1883- 
84  ;  Alfred  Gardner,  1884. 

GiLFiLLAN  Memorial  Church. — 
David  Macrae,  1879-99;  Walter 
Walsh,  1899. 

MORISON  Chapel. — M.  Cameron, 
1866-67;  P.  M'Nish,  1869-77;  J. 
Monie,  1878-85  ;  A.  D.  Denholm, 
1886-93  ;  A.  J.  Forson,  1893. 

Panmure  Street. — Robert  Lang, 
1853-72;  W.  J.  Cox,  1872-95; 
Thomas  Johnstone,  1896. 

Princes  Street. — Andrew  Rus- 
sell, 1840-45  ;  Alexander  Hannay, 
1846-55;  R.  H.  Smith,  1856-59; 
Maurice  J.  Evans,  1859-63  ;  R.  H. 
Irvine,  1863-68;  George  Campbell, 
1869-80;  John  Park  Noble,  1881-90; 
David  Barran,  1891. 

PvUSsell  Church. — JohnMasson, 
1866-78  ;  Jonathan  Roebuck,  1879- 
92;  David  Caird,  1892-95;  Thomas 
Templeton,  1895-1900  ;  W.  H.  Ches- 
son,  1900. 

Trinity  Church. — A.  M.Wilson, 
1848-51 ;  A.  C.  Rutherford,  1851-56; 
Hugh  Riddell,  1856-60;  William 
Ross,  1860-61  ;  John  Miller,  1861- 
66;  John  Andrew,  1866-72;  William 
Hamilton,  1872. 

Ward  Chapel  Church. — This 
church  was  formed  by  members  of 
three  Independeut  Churches  in  Dun- 
dee :  1.  Barrack  Street  Church, 
which  was  formed  by  members  of 
an  Anti-burgher  Church  in  1769, 
of  which  Messrs.  A.  Scott,  Kirk- 
caldy, and  William  Maxton,  were 
pastors.  2.  West-Port  Church, 
which  was  formed  in  1797  by  mem- 
bers of  a  Relief  Church,  of  which 
Messrs.  Hartly  andJ.  Campbell  were 
pastors.       3.     The    "Tabernacle" 


Church,  formed  in  1801,  of  which 
Mr.  William  Innes  was  pastor.  In 
1810  Dr.  David  Russell  became  pastor 
of  WUrd  Chapel  Church,  composed 
of  members  of  those  three  churches, 
and  was  succeeded  by  P^obert  Lang, 
1849-53  ;  Robert  Spence,  1853-70  ; 
Charles  Short,  1870-92  ;  Dr.  K.  C. 
Anderson,  1892. 

Dunfermline.— Bath  St.— Supplies, 
1850-53  ;  R.  G.  Harper,  1853-54 ; 
James  Frame,  1855-56 ;  Nisbet 
Galloway,  1862-68  ;  John  Adams, 
1869-70  ;  James  Foote,  1871. 

Canmore  St. — George  Thomp- 
son, 1840-46  ;  R.  H.  Craig,  1847-  ; 
A.  M'Auslane,  D.D.,  1852-58  ;  John 
Hutchison,  1859-65  ;  James  Robbie, 
1865-81 ;  F.  Binns,  1882-89  ;  D.  L. 
Ritchie,  1889-96  ;  Alex.  M'Lennan, 
1897. 

[Dunkeld.— John  Campbell,  1801-04  ; 
R.  Kinniburgh,  1809-10;  John 
Black,  1814-57.] 

Dunoon.— J.  B.  Allan,  1900. 

Edinburgh. — Albany  St. — William 
Innes,  D.D.,  18  ;  George  Payne, 
D.D.,  18  -  ;  Gilbert  Wardlaw, 
1823.30;  Henry  Wilkes,  D.D., 
1833-36;    Alexander   Fraser,    18     - 

42  ;  J.  R.  Campbell,  D.D.,  1844-  ; 
William  Pulsford,  D.D.,  1856-65; 
James  Cranbrook,  1865-67 ;  John 
Pulsford,  D.D.,  1867-84;  A.  J. 
Basden,  colleague,  1881-82;  A.  B. 
Morris,  1883. 

Augustine  Church. — John  Aik- 
man,  1803-34 ;  John  Cleghorn,  col- 
league, 1812-34  ;  W.  Lindsay  Alex- 
ander, D.D.,  1835-77  ;  Jas.  Gregory, 
1880-95 ;  A.  R.  Henderson,  1895. 

Bristo  Place. — John  Kirk,  D.D., 
1845-76 ;  John  Mackintosh,  1876- 
84;  Robert  Craig,  D.D.,  1885. 

BuccLEucH  Street. — G.  T.  M. 
Inglis,  1860-66 ;  Robert  Paterson, 
1866-67;  William  Adamson,  D.D., 
1868-95  :  Robert  Pvae,  1896. 

Dalry  (Caledonian  Rd.). — James 
Stark,  1872-77;  Robert  Auchter- 
lonie,  1877. 

Dalry  (Murieston  Crescent). — 
John  Kirk,  1891. 

Hope  Park.  —Henry  Wight,  1832- 

43  ;  C.  H.  Bateman,  1843-46;  Henry 
Wight,  1846-60;  W.  J.  Cox,  co- 
pastor,  1855-60 ;  Edward  Price, 
1860-  ;  Ninian  Wight,  186  -72; 
John  Werayss,  1873. 


PASTORATES 


249 


Edinburgh.  —  Kirk       Memorial, 

Abbey  Mount. — John  Adam,  1891. 

MoRNiNGsiDE.  —  W,       Douglas 

M'Kenzie,    1889-95;   David  Caird, 

1895-1900. 

Newington,   Literary  Institute. 
—Lewis  C.  Hammond,  1899-1900. 

PiCARDY    Place. — John   Ander- 
son, 1897-98  ;  John  Nicol,  1899. 

Sydney    Hall. — A.    Robertson, 
1874-95  ;  Supplies,  1895-1900. 

Elgin.— William  Ballantine,  1804-07  ; 
Niel  M'Niel,  1808-54;  John  Burke, 
colleague,  1853-54;  Archibald  Guth- 
rie, 1854-  ;  James  Stark,  1864-72  ; 
James  Anderson,  1872-78  ;  James  S. 
Swan,  1879-93  ;  John  Shields,  1893. 

[Elie. Gilbert,   1805-08;   George 

Douglas,  1808-18;  Puller,  1818- 
29 ;  D.  B.  Mackenzie,  1840-  ;  John 
Hutchison,  1852-58  ;  David  Long- 
wise, 1859-     ;  David  Johnston,  186  .] 

Eyemouth.— R.  Finlay,  1864-69 ; 
W.  Wyllie,  1873-78;  R.  Jackson, 
1879-85  ;  W.  Wyllie,  1887-93;  T.  G. 
Taylor,  1895-97;  C.  Nicholson, 
1897-1900. 

Falkirk.-  [Robert  Caldwell,  1804-1 3 ; 

—Edwards,      1814-      ;        William 

M'Nab,  1845-      ;  W.  Wilson,  1853- 

;    James   M'Lean,    1852-67  ;    J. 

Anderson,  1867-88;  J.  D.  Buchan, 

1888-98  1 

[Trinity— A.  C.  Rutherford,  1843- 

;    Alex.    Duncanson,    co-jjastor, 

18     -      ;  George  Bell,  1874-77  ;  John 

Spaven,    1877-79 ;     John    Morton, 

1879-82;   John    L.   King,   1882-84; 

R.     W.    Jackson,    1885-96;    Alex. 

Pollock,  1896.] 

[Falkland.— James  Gordon,  1807-10  ; 
—  Bain,  1837-38;  —  Elrick,  1838- 
42;  —  Smith,  1843-46;  George 
Greig,  1847-     .] 

Forfar-  — Mr.  Francis  Dick  and  others, 
1832-35;  William  Low,  1836-60; 
F.  S.  Johnstone,  1861-66  ;  John 
Coyle,  1866-68 ;  D.  L.  M'Corkindale, 
1871-90 ;  W.  Paterson,  1890. 

Forres.— John  Martin,  1804-34;  R. 
Weir,  1837-43  ;  Nisbet  Galloway, 
1844-47  ;  John  Jefferson,  1848-50  ; 
William  Bathgate,  1850-57  ;  Robert 
Hunter,  1858-65 ;  Robert  Kerr, 
1866-70;  John  Miller,  1873-90; 
James  Neil,  1890-94 ;  R.  L.  Hunter, 
1895-98  ;  H.  Elder,  1899. 

Foula,  Shetland. — Laureuce  Christie, 
1819-     ;  Laurence  Eraser,  1849-      ; 


R.  Georgeson,  18  -  ;  George 
Morrison,  1880-95;  P.  S.  Brown, 
1896. 
Fraserburgh. — Manse  Street. — 
Archibald  Duff,  1845-47  ;  —  Ander- 
son, 18  -  ;  —  Denison,  18  -  ; 
William  Hutchison,  18  -  ;  Jamea 
A,    Gray,    18     -  ;    T.   G.    Sal- 

mond,  James  Cameron,  187  -78; 
R.  Trenwith,  18  -  ;  James  M. 
Cown,  18  -  ;  Joseph  L.  King, 
18  -  ;  Alexander  Macaulay, 
1897-1900;  James  Stirling,  1900. 

Mid  Street.— Udny  Anderson, 
1803-15  ;  Alexander  Begg,  1819-  ; 
Archibald  Duff,  1841-45;  A.  Forbes, 
1846-  ;  James  Robbie,  18  -65 ; 
John  Wemyss,  1866-73 ;  James 
Hill,  1873-83  ;  James  Stirling,  1884; 
A.  J.  Parker,  1900. 
Galashiels. — James  B.  Robertson, 
1844-48;  James  Howie,  1852-56; 
Alexander  Brown,  1861-76;  J.  C. 
Nesbitt,  1877-81;  W.  F.  Adam- 
son,  1883. 
Galston. — David  Drummond,  1842- 
46;  James  M'Millan,  1847-49; 
—  M'Phee,  1849-50;  James 
Pearson,  1850-  ;  James  M'Con- 
nachie,  1851-56 ;  Thomas  Suttie, 
1861-70  ;  Robert  Inglis  Gray,  1870- 
83;  Daniel  Galbraith,  1883-85; 
Charles  Crossthwaite,  1886-88 ; 
Robert  Steel,  1889-98;  J.  D. 
M'Culloch,  1898. 
Garliestown.  —  Thomas  Smith, 
1803-29;  —  Wiseman,  1830-32; 
Thomas  Young,  1832-71  ;  John 
M'Auslane,  1871-77  ;  John  Brooke, 
1878-79  ;  J.  B.  Johnstone,  1880-83  ; 
Alexander  Sutherland,  1884-87  ; 
R.  M.  Cairney,  1887-93  ;  J.  S. 
Thomson,  1893-1900. 
Glasgow.  —  [Bath  Street.  —  S.  T. 
Porter,  1849-1873.] 

Bethany  Church.  ^ — T.  Mathie- 
son,  1871-77  ;  R.  Dey,  1878-81  ;  D. 
E.  Irons,  1881. 

Calton,  Bain  Street. — John  S. 
Hainstock,  1899. 

Dalmarnock  Road  (formerly 
West  Street  Church,  Calton). — 
Robert  Anderson,  1858-87 ;  John 
Muir,  1888-91  ;  J.  Mathieson  For- 
son,  1892. 

Dennistoun.  —  William  Arnott, 
1878. 

Dundas  Street. — John  Guthrie, 
D.D.,  1848-51;  JamesMorison.D.D., 


250 


CONGREGATIONALISM    IN    SCOTLAND 


1851-84;  Alex.  Davidson  (colleague), 
1860-62;  Robert  Mitchell  (col- 
league), 1864-68;  Ebenezer  Leal 
(colleague),  1869-76  ;  George  Glad- 
stone (colleague  and  successor),  1876. 
G-lasgOW.  —  Eglinton  Street.  — 
Edward  Campbell,  1826-36  ;  Peter 
Mather,  1836-38  ;  David  Russell, 
D.D.,  1839-89;  Jas.  Ross  (colleague 
and  successor),   1881. 

Elgin  Place.  —  Ralph  Ward- 
law,  1803-53;  S.  T.  Porter  (col- 
league), 1848-49  ;  Alex.  Raleigh, 
1855-58;  Henry  Batchelor,  1859- 
75;  Albert  Goodrich,  1876-90; 
Eynon  Davies,  1891-96 ;  Ambrose 
Shepherd,  1898. 

Emmanuel  Church.  —  James 
M'Lean,  1872-82  ;  W.  T.  Thornton, 
1883-85;  James  Grant,  1885-90; 
James  Al'Lean,  1891-99;  James 
Russell,   1899. 

Ferguson  Memorial  Church, 
Springburn. — Alexander  Peat,  1890- 
;  Thomas  Pearson,  1893-97  ; 
Robert  Rollo,  1897. 

Govanhill,  Cathcart  Road. — 
Robert  Wallace,  1877-88  ;  William 
Forsyth,  1888. 

Great  Hamilton  Street. — 
David  Johnstone,  1850-68 ;  John 
M'Munn,  1868-76 ;  J.  B.  John- 
stone, 1876-79;  W.  H.  Walker, 
1880-86  ;  John  Jenkins,  1886. 

Guthrie  Memorial  Church, 
Moncur  Street. — William  Halli- 
ay,  1877. 

HiLLHEAD.  —  Greville  Ewing, 
1800-39  ;  J.  Morell  Mackenzie,  col- 
league, 1837-39  ;  Alex.  Thomson, 
1842-46;  Alexander Fraser,  1847-  ; 
R.  W.  Thompson,  1865-71  ;  George 
Stewart,  1871-79 ;  Fredk.  Smith, 
1882 ;  Alexander  Cowe,  1884-97  ; 
H.  H.  Suell,  1898-99;  Thomas 
Templeton,  1900. 

Hutchesontown,  Rutherglen 
Road.— T.  R.  Atkinson,  1874-  ; 
J.  M'Munn,  1880-81  ;  H.  W.  J. 
Miller,  1881-82;  Thomas  Havre, 
1883-85;  G.  C.  Milne,  1885-93; 
E.  L.  Morris,   1893. 

Maryhill. — J.  Baxter,  1900. 

Montrose  Street.— Fergus  Fer- 
guson, D.D.,  1845-97;  Robert 
Craig,  D.D.  (colleague),  1864-76; 
Charles   Richardson,    1898. 

Hood  Memorial  Church,  Mus- 
lin    Street,     Bridgeton.  —  Robert 


Simpson,  1844-45  ;  William  Bath- 
gate, 1846-47  ;  Nisbet  Galloway, 
1848-62;  Robert  Hood,  1862-94; 
J.  A.  Lees,  1894-97  ;  A.  D.  Ander- 
son, 1898. 
Glasgow. — Nelson  Street. — Samuel 
Chisholm,  1850-53;  John  Andrew, 
1855-  ;  R.  G.  Harper,  1857-  ; 
Hugh  Riddell,  1859-  ;  William 
Dunlop,  1875. 

New  City  Road. — John  Douglas, 
1868-96  ;  W.  S.  Todd,  1897. 

North  Hanover  Street  (for- 
merly Albion  Street)  Church. — 
Thomas  Pullar,  1835;  George 
Ingram,  1844 ;  A.  G.  Forbes, 
IS  ;  P.  Grenville,  1866-70 ;  W. 
E.  Irons,  1871-72  ;  David  Cook, 
1872-      ;  Church  dissolved,  1878. 

OldScotsIndependent  Church, 
Oswald  Street. — This  church  has 
been  presided  over  by  "Elders," 
although  one  of  them  is  called  the 
"  Pastor."  Of  those  who  suc- 
cessively have  held  this  office  no 
information  has  been  obtained. 

[Parkgrove.  —  P.  Grenville, 
1870-79;  David  Jamieson,  1880.] 

Parkhead.  —  David  Gardner, 
1873-76  ;  John  Graham,  1876. 

Partick. — James  Grant,  1891. 

Pollokshields.  —  And.  Hamil- 
ton, 1900. 

Trinity  Church.  —  William 
Pulsford,  D.D.,  1865-86;  John 
Hunter,  D.D.,  1887. 

Wardlaw  Church,  Bellgrove 
Street.— Gilbert  M'Callum,  1857- 
71  ;  Alex.  Craib,  1871-81  ;  E.  D. 
Solomon,  1881-85;  D.  M'Kinnon, 
1886-97  ;  W.  N.  Challice,  1897. 

Waterloo  Street,  Ebenezer 
Church.  —  William  Scott,  1845- 
77;  John  Guthrie,  D.D.,  senior 
pastor,  1877-78 ;  Robert  Hislop, 
1877-98  ;  W.  F.  Riddell,  1899.  (In 
1877  the  Church  in  Waterloo  Street 
and  the  Church  in  West  Campbell 
Street,  of  which  the  Rev.  John 
Guthrie,  D.D. ,  was  pastor,  united  ; 
and  the  union  was  followed  by  the 
retirement  of  the  Rev.  W.  Scott. 
Dr.  Guthrie  remained  as  senior  or 
honorary  pastor  of  the  united 
Church  till  the  following  year  (1878), 
when  he  died. 

Whiteinch. — James  Bell,  1897. 
[Gourock.— J.  M.  Sloan,  1880-82  ;  J. 
C.  Nesbitt,  1883-     .] 


PASTORATES 


251 


Govan. — Elder  Park  Street. — 
Robert  Simpson,  1870-S7 ;  Daniel 
M'Kenzie  (colleague  and  successor), 
1876-91  ;  James  Edwards,  1892-  . 

Govan. — James's  Place. — C.  A. 
Crosthwaite,  1897-98;  James  C. 
Neill,  1899. 

White  Street. — William  Reid, 
1869-70;  George  Gladstone,  1871- 
76;  Alex.  Denholm,  1877-79; 
Robert  Paterson,  1880-84;  E.  J. 
Boon,  1885. 

Greenock.  — •  George  Square.  — 
John  Hercus,  1806-30 ;  Alexander 
Lyle,  1832-34 ;  Alexander  Campbell, 
1836-44;  Alexander  Raleigh,  1845- 
48  ;  J.  M.  Jarvie,  1851-92  ;  W.  H. 
Addicott,  1892. 

Mearns  Street. — T.  W.  Bow- 
man, D.D.,  1883-89;  J.  C.  Neil, 
1889-95  ;  R.  C.  Richardson,  1895. 

Nelson  Street. — A.  C.  Ruther- 
ford, 1845-50  ;  John  Guthrie,  1851- 
62  ;  Alexander  Davidson,  1862-67  ; 
W.  Richmond  Scott,  1887-91;  Robert 
Mitchell,  1892-93;  Andrew  Ritchie, 
1894. 

St.  Lawrence  Street. — George 
Moir,  1871-78;  Robert  Bell,  1878- 
97  ;  W.  J.  Ainslie,  1897. 

[Haddington.— James  Hill,  1804-12; 
William  Ritchie,  1813-29  ;  R.  Fer- 
guson, LL.D.,  1830-32;  Andrew 
Russell,  1833-40;  A.  Gosman, 
1855-58  ;  William  M'Lellan,  1861- 
67.] 

Hamilton. -Auchingrammont  Road 
—John  Wilson,  1807-11  ;  —  Alex- 
ander, 1822-34;  John  Moir,  1835-39; 
John  Kirk,  1839-45;  John  Hart, 
1846-50;  Patrick  Morrison,  185U-53 ; 
Thomas  PuUar,  1854-58 ;  James 
Proctor,  1859-60;  Adam  Dunlop, 
1860-65 ;  James  Sime,  1865-68  ; 
Daniel  Jackson,  1868-85;  W.  S. 
Thomson,  1885. 

Park  Road. — J.  B.  Robertson, 
185  -  ;  —  Maconnochie,  18  -  ; 
Alexander  Wilson,  18  -  ;  James 
Cameron,  18  -  ;  Daniel  Craig, 
1871-74;  Alexander  Denholm,  1875- 
76  ;  George  Bell,  1877. 

Harray  and  Sandwick,  Orkney.— 
John  Masson,  1835-  ;  David 
Brown,  1846-54  ;  R.  Harvey,  1851- 
57  ;  D.  L.  M'Corkindale,  1860-70 ; 
W.  N.  Challice,  1870-75;  W.  H. 
Philip,  1876-  ;  David  Smith, 
1881-1900. 


Hawick.— [Charles  Gray,  1805-  ; 
William  Munro,  1837-70 ;  W.  L. 
Walker,  1873-76;  W.  Matheson, 
1877.] 

Hawick.— Archibald  Duff,  1848-56  ; 
James  Proctor,  1857-58 ;  Robert 
Mitchell,  1860-64;  David  Hislop, 
1864. 

Helensburgh. Sym,     1803-08 ; 

— ■  Edwards,  1809-15;  —  Boag,  and 
supplies,  1815-23 ;  John  Arthur, 
1.324-66  ;  James  Troup  (colleague), 
1858-66 ;  William  Milne,  1866-69  ; 
James  Troup,  1869-97;  William 
Blair,  1898. 

Huntly. — George  Cowie,  pastor  of 
Anti-burgherChurch,  1771-1800,  and 
of  Congregational  Church,  1800-05; 
Supplies,  1808-17 ;  Donald  Morrison, 
1805-08 ;  John  Hill,  1817-48  ;  Robert 
Troup,  1849-77 ;  John  Pillans,  1877- 
91;  Thomas  Templeton,  1891-96; 
W.  J.  Collier,  1896. 

Innerleithen.  —  William    Dobson, 

1848-67  ;  Archibald  Cree,  1868-76 ; 
James  Grant,  1877-85;  Alex.  Mann, 
1886-91  ;  J.  M.  Dryerre,  1891-96  ; 
T.  M'Kendrick,  1896-1900. 

Insch,  Aberdeenshire. — Jn.  Graham, 
1874-76  ;  James  Murray,  1877-78  ; 
T.  Havre,  1879-84;  Jas.  Edwards, 
1885-92;  L.  Williamson,  1893. 

[Inverkip  (Auld  Kirk). — G.  Robert- 
son, 1802-07;  Thomas  Low,  1808-51.] 

[Inverness. — James  Kennedy,  1825- 
62;  William  Milne,  1870-72;  — 
Wright,  1872-75.] 

Inverurie. — William  Brown,  1824- 
29;  Alexander  Smith,  1835-42; 
John  Miller,  1843-69;  J.  B.  John- 
stone, 1870-76  ;  David  Jamieson, 
1876-80;  J.  Petrie  Wilson,  1880- 
84  ;  F.  A.  Russell,  1885-87  ;  James 
Wylie,  1887-90;  William  Rae,  1891- 
93;  J.  A.  Hardie,  1893;  William 
Muir,  1894. 

Kilmarnock.— [J.  Campbell,  D.D., 
1827-29;  John  Hill,  1829-32;  — 
Ward,  18.32-37  ;  J.  Dickeman,  1838- 
42;  Robert  Weir,  1843-  ;  John 
Campbell,  1855-59;  A.  W.  Lowe, 
1860-  ;  J.  C.  MTntosh,  1862-  .] 
Clerk's  Lane. — James  Morison, 
D.D.,  1840-51  ;  Davidson  Black, 
1853-55;  William  Bathgate,  D.D., 
1857-60;  Robert  Hislop,  1864-77; 
Robert  Borland,  1878-80 ;  James 
Forrest,  1880-90;  Alex.  Webster, 
18     -      ;  Matthew  Scott,  18     -     . 


252 


CONGREGATIONALISM    IN    SCOTLAND 


WiNTON  Place.— William  Bath- 
gate.D.D.,  1860-79;  A.  C.  Denholm, 
1879-86;  Alexander  M'Nair,  1886. 

Kilsyth.— John  C.  Anderson,  1858- 
59;  J.  C.  Jago,  1865-69;  David 
Gardner,  1869-73;  G.  Rutherford, 
1874-85  ;  J.  C.  Hodge,  1885-92  ;  M. 
P.  Noble,  1893. 

Kilwinning.— K.  Hunter,  18  -  ; 
J.  Salmond,  18  -  ;  Alexander 
Wilson,  18  -  ;  R.  Trenwith, 
J.  Russell,  18  -  ;  R.  Rollo,  1894- 
97  ;  Andrew  Kirk,  1898. 

Kirkcaldy.  —  West  End.  —  Archi- 
bald M'Lae,  1800-03  ;  James  Mit- 
chell, 1806-08  ;  William  Brown, 
1808-09  ;  Robert  Aitkenhead,  1811- 
49  ;  James  Robbie,  1849-59 ;  D.  R. 
Cowan,  1859-69  ;  George  M'Hardy, 
D.D.,  1869. 

Pathhead.— E.  J.  Boon,  1870-85; 
Robert  Jackson,  1886-91  ;  W. 
Wylie,  1893. 

Kirkwall.— John  Black,  1806 ;  David 
Ramsay,  1807-  ;  GeorgeRobertson, 
1814-34;  Thomas  Smith  M'Kean, 
1838-  ;  D.  Webster,  '  1842-47  ; 
George  Smith,  1847-52;  James 
M'Naughton,  1852-59;  W.  N.  Chal- 
lice,  1868-70;  Alexander  Smith, 
1870-72  ;  Alexander  Pirie,  1873-83  ; 
J.  Hodge,  1883-85;  John  Blair, 
1886-89  ;  Kenneth  M'Kenzie,  1890- 
92 ;  J.  W.  Chalmers,  1893-94  ; 
George  Gerrard,  1896. 

[Kirriemuir. Dunbar,  18     -      ; 

—  Collins,    IS     -24;   R.  Machray, 
1825-29.] 

Lanark.— John  Inglis,  1849-  ;  — 
M'Dowall,  18  -  ;  James  David- 
son, 1863-72:  William  Arnott, 
1872-77 ;  William  Forsyth,  1878- 
88;  J.  W.  Crawford,   1889-92;  J. 

C.  M'Lachlan,     1893-98;     D.     S. 
Aitken,  1898. 

Langholm.— James   Cron,    1864-65; 

James  M.   Campbell,    1866-73;   R. 

Boreland,  1874-77;   W.   Richmond 

Scott,    1878-87  ;    Andrew   Ritchie, 

1888-94;  George  M'Kendrick,  1894- 

1900  ;  R.  M'Queen,  1900. 
Larkhall.— George  Wood,   1875-78  ; 

Robert    Brown,     1878-83;    A.     M. 

Higgins,     1883-85  ;     James     Rae, 

I887. 
Laurencekirk. — David  Moir,  1842- 

45;     A.     Stuart    Muir,     1846-      ; 

D.  Webster,     1846-49;     Andrew 
Noble,   1851-72;    D.   Smith,    1872- 


79  ;  J.  Tait  Scott,  1880-84  ;  W.  A. 
Farquhar,  1884-86;  William  Muir, 
1887-94;  W.  L.  Walker,  1894. 

Leith.  —  Constitution  Street.  — 
William  Henry,  1817-22;  George 
D.  Cullen,  1822-56;  Angus  Gal- 
braith,  1857-60 ;  W.  J.  Cox,  1860- 
72  ;  George  Allen,  1873-87  ;  David 
Robb,  1888. 

Duke  Street. — Ebenezer  Ken- 
nedy, 1844-51;  Supplies,  1851-53; 
Joseph  Boyle,  1853-62 ;  David  His- 
lop,  1862-64  ;  Robert  Hunter,  1865- 
78;  Alexander  M'Nair,  1879-86; 
Alexander  Davidson,  1887-91  ; 
Charles  Richardson,  1892-98;  Hugh 
Jenkins,  1898. 

Lerwick.— George  Reid,  1808-45 ; 
Neil  M'Kechnie,  1838-40;  W.  L. 
Brown,  1840-  ;  R.  H.  Craig, 
1844-  ;  J.  M'Kniven,  1858-  ; 
James  Troup,  1865-69  ;  J.  E.  Dob- 
sou,  1870-75;  J.  M'Munn,  1876- 
78;  W.  A.  Farquhar,  1878-84; 
Alexander  Yeats,  1884-87  ;  John 
Anderson,  1888-93  ;  J.  L.  Gower, 
1893-95 ;  H.  B.  Aldridge,  1896. 

[Letham. — William  Lindsay,  1804- 
41;  John  Masson,  1849-54;  C.  A. 
Piper,  1854-64  ;  George  Moir,  1864- 

■] 

[Leven.— John  Elder,  1802-34;  E. 
Cornwall,  1835-43  ;  Boyd  Roebuck, 
1843-48 ;  James  Hamilton,  1848-     .] 

Linlithgow.— A.  W.  Knowles,  1807- 
49;  \V.  Wilson,  1850-53;  D. 
Webster,  1853-60;  A.  C.  Peacock, 
1861-62;  James  Ross,  1862-64; 
James  Lemon,  1865-67 ;  John  Craig, 
1867-78;  James  Rae,  1879-82;  John 
Ure,  1890-91 ;  James  Cameron, 
1892. 

[Lochee. — Alex.  Thompson,  1803- 
18;  James  Dalrymple,  1821-26; 
Church  dissolved,  1829.] 

Macduff.— G.  C.  Milne,  1879-85; 
M.  P.  Noble,  1886-93  ;  A.  E.  Gar- 
vie,  1893-95  ;  A.  Drummond,  1895. 

Melrose. — Ebenezer  Young,  1841-47; 
William  Crombie,  1847-85  ;  W.  G. 
Allan,  1887-95;  —  Hill,  1895-96; 
James  Groat,  1897-98 ;  J.  King, 
1898. 

Millseat,  Banffshire. — Joseph  Mor- 
rison, 1831-56;  George  Saunders, 
1856-80 ;  Alexander  Francis,  1880, 
89  ;  William  Murray,  1890. 

Montrose. — Baltic  Street. — Geo. 
Cowie,  1801-05  ;  supplies,  1805-08  ; 


PASTORATES 


253 


John  Black,  1810-14 ;  George  Cowie, 
1814-24;  John  Wilson,  1827-28; 
Alex.  Ciithbert  1830-33;  J.  R. 
Campbell,  1835-44;  Hugh  Hercus, 
1844-55;  Peter  Whyte,  1856-72; 
Sydney  Morris,  1873-76 ;  James 
Ross,  1876-81  ;  W.  D.  Mackenzie, 
1882-89;  A.  R.  Henderson,  1889-95; 
A.  E.  Garvie,  1895. 

Montrose. — John  Street. — A.  C. 
Wood,  18  -  ;  Davidson  Black, 
18  -  ;  Wm.  Hutchison,  18  -  ; 
David  Hislop,  1858-62;  William 
Halliday,  18  -  ;  John  Whitson, 
18  -  ;  Robert  Paterson,  18  -  ; 
John  Robertson,  1876-80 ;  John 
Baxter,  1881-84;  J.  C.  M'Lachlan, 
1885-93  ;  Robert  Jackson,  1893. 

Motherwell- -David  Greenhill,  18  - 
83;  W.  S.  Todd,  1884-97;  John 
Mackintosh,  1897. 

Muirkirk- — James  Munro,  18  -  ; 
J.  L.  King,  18  -  ;  Jn.  Robertson, 
18  -  ;  T.  A.  Hill,  1889-  ;  D.  S. 
Aitken,  1895-98;  T.  S.  Loudon,  1899. 

Musselburgh. —Fisher  Row.— John 
Watson,  1806-44 ;  James  Mann, 
1845-  ;  William  Ingram,  1853-58  ; 
David  Johnson,  1861-63  ;  Matthew 
Simpson,  1863-89;  J.  M'Munn, 
18  -  ;  David  Farquharson,  1893. 
Town  Hall,  High  Street. — A. 
D.  Anderson,  1888-90;  Edward 
Aston,  1890-91. 

Nairn. — James  Dewar,  1806-43;  John 
Gillies,  1844-47 ;  James  Howie, 
1847-57  ;  William  Ingram,  1858-59  ; 
J.  B.- Johnstone,  1859-70;  R.  Dey, 
1871-78;  Charles  White,  1878-85; 
W.  J.  Thornton,  18S5-S9 ;  G.  C. 
Martin,  1890-95  ;  F.  J.  Japp,  1895. 

Newburgh,  Fifeshire. — Archibald 
Russell,  1847-64  ;  James  Cameron, 
1864-71 ;  Nisbet  Galloway,  1872-77 ; 
James  Frame,  1779-81  ;  George 
Wood,  1881-84;  Edward  Aston, 
1884-91  ;  supplies,  1891-95 ;  James 
Monie,  1895-99;  J.  R.  Ramsay,  1899. 

Newcastleton.— D.  Black,  1850-51  ; 
Supplies,  1851-66;  R.  Steel,  1866- 
75;  —  TurnbuU,  1876-77;  Supplies, 
1877-82;  J.  G.  Andrew,  1882-83; 
George  Davis,  1883-86;  William 
Paterson,  1877-90  ;  John  Whitson, 
1890-91  ;  R.  Hunter  Craig,  1891-95  ; 
Supplies,  1895-99;  James  W.  Gillies, 
1899. 

New  Deer,  Aberdeenshire.  —  James 
Rae,  1879. 


[New  Lanark.  —  Peter  Anderson, 
1838-65;  George  M'Hardy,  D.D., 
1865-69.] 

New  PitsligO.  —  John  Johnston, 
1862-66  ;  D.  J.  Gass,  1867-69 ; 
Robert  Auchterlonie,  1869-74;  J. 
C.  Hodge,  1875-83;  J.  Bayne, 
1884-87  ;  R.  M'Kinlay,  1891. 

Newport,  Fife.  —  Thomas  Taylor, 
1803-06;  Thomas  Just,  1806-44; 
Samuel  Fairly,  18  -  ;  Thomas 
Just,  juu. ,  18  -  ;  John  Tait, 
1867-78  ;  Robert  Allan,  1878-91  ; 
T.  W.  Hodge,  1891-1900;  W. 
Wood,  1900. 

Oban.  —John  Campbell,  1811-54; 
Charles  Whyte,  sen.,  1855-78  ;  John 
Blacklock,  1878-79  ;  John  xM'Neill, 
1879-82  ;  James  M'Lean,  1882-91 ; 
Alex.  Mann,  1891-96 ;  W.  Rosling, 
1896. 

Paisley. — New  Street. — Alexander 
Wilson,  1846-48;  Ebenezer  Ken- 
nedy, 1851-55;  G.  T.  M.  Inglis, 
1856-60  ;  William  Parke,  1860-65  ; 
John  Spaven,  1866-70  ;  Alexander 
Wilson,  1870. 

School  Wynd.  —  John  Young, 
1801-  ;  George  Robertson,  1807- 
;  R.  M'Lachlan,  1816-46;  Wm. 
Ross,  1846  -  54 ;  John  Renfrew, 
1856-67;  A.  B.  Morris,  1867-  ; 
J.  M.  Simcock,  1871-80;  W.  N. 
Challice,  1881-98  ;  W.  J.  Dickson, 
1898. 

Liberal    Club    Hall.  —  T.    C. 
Metrusty,  1897-1900. 

Perth. — William  Adamson,  D.D., 
1857-68  ;  Robert  Finlay,  1869.  In 
December,  1896,  this  church  and 
the  Congregational  Church  in  Mill 
Street  united.  The  church  in  Mill 
Street  was  formed  in  1798,  by  a 
secession  from  Anti-burgher  and 
Established  Churches.  Pastors  : 
James  Garie,  1798-1801  ;  Robert 
Little,  1801-06;  John  Hinmers, 
1806-07  ;  William  Orme,  1807-24  ; 
James  Robertson,  1826-28  ;  Robert 
Machray,  1829-34;  R.  J.  Massie, 
1836-41  ;  Kerr  Johnstone,  1842-47  ; 
John  Low,  1848  -  51  ;  W.  D. 
Knowles,  1851-84;  W.  C.  Wil- 
loughby,  1885-86;  David  Caird, 
1888-92.  In  1851  the  church  in 
Canal  Street  was  formed  by  a 
secession  from  the  church  in  Mill 
Street.  The  pastors  were  :  John 
Pillans,    1851-61 ;    Thomas  Neave, 


254 


CONGREGATIONALISM    IN    SCOTLAND 


1861-65  ;  John  Wallace,  1865-72  ; 
after  which  the  church  re-united 
with  the  church  in  Mill  Street. 

Peterhead, Scott,     18    -     ; 

Eobert  Massie,  1839-  ;  David 
Cook,  1845-47 ;  Robert  Harvey, 
1848-56  ;  R.  H.  Smith,  1859-67  ; 
Alexander  Legge,  1868-74;  W.  C. 
Russell,  1875-81  ;  Alexander  Gray, 
1882-83;  John  M'Munn,  1884-88; 
S.  Griffiths,  1889-98 ;  W.  A.  Stark, 
1899. 
Port  ErroL— J.  D.  Hardie,  1883-      ; 

D.  M'Intosh,  1895. 
Port-Glasgow.— A.     D.     Anderson, 

1881-87  ;  A.  Cossar,  1888. 

Portobello, — James  Cameron,  1837- 
43  ;  Robert  Lang,  1844-49 ;  (i.  D. 
M'Gregor,  1851-54  ;  George  Wight, 
1855-57;  J.  W.  Coombs,  1858-63; 
William  Low,  1860-69 ;  John  For- 
dyce,  1870-74 ;  R.  Auchterlonie, 
1874-77  ;  Edward  Walker,  1877-78  ; 
James  Kennedy,  1878-81  ;  W.  H. 
Davison,  1882-91  ;  James  Kelly, 
1892. 

Keawick  and  Sand,  Shetland.— 
James  Stout,  1842-62;  L.  Fraser, 
186  -75;  L.  Williamson,  1876  93; 
M.  Sinclair,  1893. 

[RendalL — James  Russell,  1835-  ; 
David  Blellock,  1838-  ;  Alexander 
Smith,  1842-70;  L.  Williamson, 
1870-76;  Alex.  Whyte,  1878-82.] 

Kliynie,  Aberdeenshire. —  Cruick- 

shanks,  18  -  ;  Alexander  Nicol, 
1843-78;  James  Cameron,  1878- 
80;  James  Edwards,  1881-85; 
W.  Singer,  1885-86;  Alexander 
Yeats,  1887-96  ;  G.  C.  Smith, 
1897. 

Rutherglen,— John  L.  King,  1889- 
98  ;  A.  N.  Scott,  1899. 

St.  Andrews. — Thomas  Paton,  1805- 
18 ;  William  Lothian,  1819-53 ;  John 
MTntosh,  1854-62;  J.  M.  Stott, 
1864-67  ;  John  Currie,  1867-76  ;  R. 
Troup,  1877-95  ;  A.  Sivewright, 
1896. 

St.  Monans.— John  W.  Lockie,  1877. 

Saltcoats. M 'Do well,    1862-68  ; 

E.  B.  Kirk,  1879-83 ;  David  Green- 
hill,  1883. 

Sanquhar. — George  Gladstone,  1865- 
71  ;  George  Bell,  1871-74 ;  George 
Blair,  1876-77  ;  Oliver  Dryer,  1878- 
83;  George  Davies,  1886-89;  John 
E.  Christie,  1890-98;  David  W. 
Gaylor,  1898. 


[Sauchieburn. — Jas.  M'Rae  (pastor 
of  "Berean"  Church),  1777-1809; 
Thomas  M'Kinnon,  1811-54.] 

Scalloway,  Shetland. Gordon, 

1840-  ;  James  Fraser,  1845-48; 
Nicol  Nicolson,  1862-80  ;  J.  S. 
Miller,  1881-82;  Alexander  Yeats, 
1882-84  ;  John  Currie,  1885. 

Selkirk. — Chapel  Street. — Present 
pastor,  W.  Russell. 

Philiphaugh.  —  John  Nichol, 
1856-84  ;  William  Robertson,  1884- 
98  ;  D.  C.  E.  Stevenson,  1898. 

Shapinshay,  Orkney.— T.  G.  Sal- 
mon, 1851-59 ;  William  Hutchison, 
18  -  ;  William  Craig,  18  ; 
W.  Tiplady,  18  -  ;  A.  T.  Hill, 
18  -  ;  M.  Richmond,  18  -98;  J. 
Heggie,  1900. 

ShottS.  —  William  Bathgate,  1845- 
46  ;  —  Hutchison,  1847-49  ;  —  Mac- 
onnachie,  1849-51  ;  D.  Drummond, 
1855-56;  —  Maconnochie,  1857-61 ; 
W.  Reid,  1861-66;  John  Whitson, 
1866-71  ;  D.  Drummond,  1871-74; 
A.  Cossar,  1875-88 ;  James  Neil, 
1888-90  ;  R.  Russell,  1890-95  ;  John 
G.  M'Garva,  1895. 

Stewarton-  — William  Cunningham, 
1827-49;  Robert  Smith  (assistant 
and  successor),  1843-72 ;  George 
Peill,  1872-97 ;  J.  Albert  Lees,  1897. 

Stirling.— William  Henry,  1807-17  ; 
Alexander  Marshall,  1825-44 ;  Andw. 
Russell,  1845-58  ;  J.  Ferguson,  1859- 
64  ;  James  Ross,  1864-70  ;  Alex. 
Nairn,  1871-76;  J.  Roebuck,  1877- 
79;  William  M'Lellan,  1879-84; 
W.  H.  Muncaster,  1884-88  ;  Wm. 
Blair,  1888-97;  J.  C.  M'Lachlan, 
1898. 

Stonehouse. — Peter  Smith,  1894. 

[Stuartfield. — Jas.  Robertson,  1800- 
30;  Alex.  Cuthbert,  1835-37;  Neil 
M'Kechnie,  1840-52;  Angus  Gal- 
braith,  1853-57  ;  J.  Ferguson,  1857- 
59  ;  Angus  Galbraith,  1860-67  ;  T. 
Mathieson,  1867-71  ;  W.  Robertson, 
1872-77:  W.  Matheson,  1878-84; 
W.  M.  Reid,  1885-88;  James  Provan, 
1888-      ;  W.  R.  Robinson,  1894.] 

Sullom,  Shetland. — John  Nicholson, 
1841-45;  James  Fraser,  1848-84; 
D.  K.  Fisher,  1886-  ;  A.  N.  Scott, 
1891-98  ;  Charles  Davidson,  1899. 

Thornhill,  Dumfries. — James   Pear- 
son, 1855-59  ;  John  MTlveen,  1860- 
;     Alexander     Nairn,     1864-67 ; 
Inglis      Gray,      1867-70;     R.     D. 


PASTORATES 


255 


Mitchell,  1871-85 ;    James    Hume, 
1885-92;  James  Wallace,  1892. 

Thurso. — William  Ballantine,  1799- 
1803;  James  Clarke,  1811-14;  — 
Taylor,  18  -  ;  Alexander  Ewing, 
1818-33;  George  Robertson,  1833- 
48;  James  Wishart,  1849-  ;  D. 
B.  M'Kenzie,  1854-57  ;  James  Sime, 
1858-65;  James  Virtue,  1866-  ; 
A.  Prentice,  1874-77;  W.  L. 
Walker,  1877-81;  W.  Stevenson, 
1881-84;  Wesley  Kelly,  1885. 

Tillicoultry. —Ann  Street. — Geo. 
Anderson,  1851-55  ;  John  Andrew, 
1855-60;  James  Strachan,  1861-65; 
Alexander  Nairn,  1866-71  ;  James 
Davidson,  1872. 

High  Street. — E.  D.  Solomon, 
1873-81  ;  Arthur  Smith,  1882-83 ; 
W.  Conn,  188  -  ;  L.  Macfadyen, 
1894. 

Tiree,  Argyllshire. — Archibald  Far- 
quharson,  1832-78. 

Uddingston.— T.  W.  Bowman,  1878- 
83 ;  T.  H.  Walker,  1883. 

Walkerburn,  Peeblesshire. — B.  D. 
Morris,  1888-92  ;  James  Johnstone, 
1892-93  ;  A.  J.  Parker,  1894-1900 ; 
D.  Grigor,  1900. 

Walls,  Shetland.- — Alexander  Kerr, 
1825-36  ;  Peter  Paterson,  1837-57  ; 
John  Craig,  1857-67;  Archibald 
Prentice,  1870-74  :  L.  Eraser,  1875- 


92;   Samuel  Bond,  1892-98;   Wm. 
Parries,  1899. 

WestMll)  Aberdeenshire.  —  John 
Smith,  1804-35  ;  A.  T.  Gowan,  1836- 
43;  Alexander  Munro,  1843-64; 
John  Geddes,  1864-65 ;  Robert 
Martin,  1869-71  ;  Nisbet  Galloway, 
1872-73  ;  D.  D.  Shotts,  1874-  ;  — 
Kyd,  1879-81  ;  George  Wisely, 
1881-1900. 

Wick. — Shore  Lane. — John  Cleg- 
horn,  1799-1813 ;  Robert  Caldwell, 
1813-34 ;  —  Wiseman,  1834-41  ;  G. 
Macfarlane,  1842-44 ;  James  Sime, 
1846-53;  James  Innes,  1854-56; 
John  Currie,  1856-67;  William 
M'Lellan,  1867-75 ;  David  Leith, 
1876-79  ;  Adam  Dunlop,  1880-81  ; 
Sydney  Tucker,  1888-95;  Alex. 
M'Lennan,  1895-97;  D.  R.  Scott, 
1897. 

Victoria  Place  (Zion  Church). — 
David  Drummond,  1843-52 ;  — 
Marshall,  1853-59;  James  Strachan 
1860-68  ;  William  Hutchison,  1868 
73;  Gilbert  Paterson,  1873-77 
Matthew  Richmond,  1883-84;  Robt, 
Brown,  1885-92;  Arthur  M'Con 
nachie,  1896-97 ;  Alex.  T.  Hill,  1898 

Wishaw.— Robert     Gray,     18     - 
William     Halliday,     18     -76;      P, 
M'Nish,    1877-94;    James    Adam 
1895. 


iVbie.  — It  was  intended  to  give  in  the  above  list  the  years  of 
settlement  and  removal  of  each  pastor,  but  in  many  cases  this 
has  been  found  impossible,  owing  to  defective  church  records,  and 
in  other  cases  the  correspondence  required  to  supply  missing 
dates  would  have  led  to  undue  delay  in  the  publication  of  this 
volume. 


CHAPTER   XX. 


STUDENTS    OF    THE    THEOLOGICAL    HALLS. 


CONGREGATIONAL  THEOLOGICAL  HALL,   1811i-96. 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordina- 

sion. 

tion. 

d.  means  deceased. 

Alexander  Ewing 

Albion  Street,  Glasgow 

1811 

1818 

Thurso,  Halifax,  Gosport,  d. 

John  Hill 

Kirkliston 

1811 

1817 

Huntly,  d. 

Robert  M'Lachlan 

Nile  Street,  Glasgow 

1811 

1816 

Paisley,  d. 

John  Maclaren 

Killin 

1811 

1817 

Joined  the  Estab.  Church 

William  Newlands 

Albion  Street,  Glasgow 

1811 

1815 

J)                )) 

James  Fraser 

5»                      )>                              1> 

1811 

Thomas  Woodrow 

Helensburgh 

1815 

1819 

Carlisle,  Canada,  d. 

Neil  M'Kechnie 

Greenock 

1816 

1822 

Woodside,  Stuartfield,  d. 

Gilbert  Wardlaw,  M.A. 

Albion  Street,  Glasgow 

1816 

1823 

Edinburgh,  Blackburn,  d. 

Alexander  Begg 

Aberdeen 

1816 

1820 

Fraserburgh,  d. 

Archibald  Jack 

Albion  Street,  Glasgow 

1816 

1820 

Whitehaven,  N.  Shields,  d. 

William  Swan 

Thistle  St.,  Edinburgh 

1816 

1818 

Mongolia,  Secretary  of 
Congregational  Union,  d. 

James  Spence 

Huntly 

1817 

1820 

Aberdeen,  Cork,  Newport 
(Isle  of  Wight),  d. 

George  D.  CiUlen,  M.A. 

Albion  Street,  Glasgow 

1817 

1822 

Leith,  d. 

David  B.  Mackenzie 

" 

1818 

1822 

Falkirk,  Fleetwood,  Doune, 
Thurso,  Elie,  d. 

J.  W.  Massie,  D.D. 

1819 

1822 

India,  Dunfermline,  Perth, 
London,  d. 

Alexander  NicoU 

Edinburgh 

1819 

Thomas  Winslow 

Islington,  London 

1819 

Douglas,  Isle  of  Man,  d. 

James  Scott 

1819 

Peterhead,  Demerara,  d. 

Thomas  Wood 

Chelsea 

1820 

1824 

John  Hamilton 

Linlithgow 

1820 

John  Hyndman 

Leith 

1820 

John  Arthur 

Innerkip 

1820 

1824 

Helensburgh,  d. 

Edward  Campbell 

Island  of  Isla 

1820 

1825 

Glasgow,  d. 

Daniel  M'Keich 

Paisley 

1820 

1829 

Campbeltown,  d. 

John  Hill 

Kirriemuir 

1821 

1825 

Alva,  Kilmarnock,  Stafford, 

d. 
India.    Left  the  Ministry,  d. 

T.  Ross 

Huntly 

1821 

John  Smith 

Orkney 

1821 

1825 

Canada,  d. 

Alexander  Marshall 

Nile  Street,  Glasgow 

1821 

1823 

Stirling,  d. 

Eben.  Millar 

Cambridge 

1821 

London,  Rotterdam,  Africa. 
Joined  the  F.C. 

1  For  an  account  of  the  Theological  Classes  prior  to  1811,  see  p.  100. 
256 


STUDENTS   OF  THE   THEOLOGICAL   HALLS 


257 


Dnte  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordina- 

sion. 

tion. 

d.  means  deceased. 

Robert  Machray 

Aberdeen 

1822 

1825 

Kirriemuir,  Perth,  Waltham- 
stow,  Dumfries,  d. 

Wm.  John  Robertson 

Falkirk 

1822 

1825 

Malcolm  M'Lean 

Tiree 

1822 

1825 

Aberfeldy,  d. 

Archibald  M'Ewan 

Islay 

1822 

1827 

Rothesay,  d. 

John  Lyall 

1822 

1824 

Blairgowrie,  d. 

John  Greig 

Nile  Street,  Glasgow 

182.5 

d. 

William  DouU 

Thurso 

1825 

Thomas  Young 

Ayr 

1825 

1830 

Garliestown,  d. 

James  Haddow 

Nile  Street 

1825 

John  Urquhart 

Perth 

1825 

Died  while  a  student. 

John  M 'Robert 

George  Street,  Glasgow 

1825 

1828 

Ellon,    Cambuslang,    Den- 
holm,  d. 

Alexander  Cuthbert 

Dundee 

1826 

Montrose,  Airdrie.     Joined 
U.P.  Church,  d. 

John  Wiseman 

George  Street,  Glasgow 

1826 

Wick,  Arundel.  Joined  F.C. 

W.  Legge 

Aberdeen 

1826 

1831 

Reading,  d. 

James  Drummond 

Dundee 

1826 

London,  Quebec,  d. 

William  Harris 

Nile  Street,  Glasgow 

1826 

Quilon,  India,  d. 

R.      Ferguson,      D.D., 

1826 

1830 

Haddington,         Stratford, 

LL.D. 

Ryde,  d. 

John  M'Laren 

Aberfeldy 

1827 

1836 

Aberfeldy,  d. 

William  Lowe 

Wick 

1828 

1831 

Banchory,    Forfar,    Porto- 
bello,  d. 

Thomas  Maxwell 

Dumfries 

1828 

Edward  Napier 

Montrose 

1828 

1831 

Dalkeith,  d. 

Henry  AVilkes,  D.D. 

Montreal,  Canada 

1828 

1832 

Edinburgh,  Montreal,  d. 

Richard  Penman 

College  St.,  Edinburgh 

1828 

1832 

Arbroath,  Beres,  Aberdeen, 
Chester-le-Street,  d. 

Archibald  Farquharson 

Cavers 

1829 

1835 

Tiree,  d. 

Andrew  Russell 

Linlithgow 

1830 

1833 

Haddington,  Dundee,  Stir- 
ling, Bradford,  d. 

Alex.  M'Naughton 

Nile  Street,  Glasgow 

1830 

Glasgow 

James  Russell 

Coleraine 

1830 

1837 

Rendall,  Nagercoil,  d. 

John  Robertson 

George  Street,  Aberdeen 

1830 

Prof,  of  Eng.  Lit.,  London. 

Robert  Wilson 

Belfast 

1830 

Denholm,       Cockermouth, 
Charlesworth,  d. 

Alexander  Fraser,  M.A. 

Nile  Street,  Glasgow 

1830 

1834 

Alloa,  Blackburn,  d. 

William  Christie 

Banfif 

1830 

G.  G.  Cunningham 

George  Street,  Glasgow 

1830 

Chorley 

J.  Murker,  M.A. 

Crichie 

1831 

1833 

Banff,  d. 

A.  T.  Gowan,  D.D.,Prof. 

Whitehaven 

1831 

1836 

Blackhills,  Dalkeith,  d. 

Robert  Lang,  M.A. 

George  Street,  Glasgow 

1831 

1836 

Ayr,    Chorley,    Portobello, 
Dundee 

John  Mackie 

Crichie 

1831 

Banff,  d. 

Alexander  Campbell 

Glasgow 

1831 

1836 

Greenock,  d. 

John  Moir 

Perth 

1831 

1835 

Arbroath,  Hamilton.  Joined 
F.C,  d. 

C.  Rattray 

L.M.S.  student 

1831 

1834 

Demerara,  d. 

James  Cameron 

George  Street,  Glasgow 

1832 

1837 

Dumfries,  Portobello,  Col- 
chester, Hopton,  d. 

J.  R.  Campbell,  D.D. 

Tl                   M                       )> 

1833 

1835 

Montrose,  Edinburgh,  Brad- 
ford, d. 

D.  Blellock 

)7                   M 

1834 

Rendall,  Boro'fer,  d. 

W.  Lawson  Brown, M.A. 

Anstruther 

1834 

1840 

Lerwick,  Bolton,  Lytham,d. 

Adam  Gordon 

1834 

Linlithgow.      Joined   U.P. 
Church,  d. 

T.  S.  M'Kean 

Garliestown 

1834 

1838 

Kirkwall,  Tahita.  Martyred 

R.  Weir 

1834 

1840 

Forres,  Kilmarnock,  d. 

258 


CONGREGATIONALISM    IN    SCOTLAND 


1 

Date  of    Date  o 

Reraarks. 

Name. 

Church. 

admis-  ,  ordina- 

sion.         tion. 

d.  means  deceased. 

Alexander  Munro 

Knockando 

1834 

1837 

Banchory,  Blackhills.  Joined 
E.U.,  d. 

J.  S.  Wardlaw,  D.D. 

George  Street,  Glasgow 

1834 

1841 

India ;  Professor,  d. 

John  Kennedy,  D.D. 

Albany  St.,  Edinburgh 

1834 

1836 

Aberdeen,  London 

Alexander  Fraser 

Nile  Street,  Glasgow 

1835 

1837 

Edinburgh,  Glasgow,  Mel- 
bourne, d. 

David  Webster 

Sauchieburn 

1835 

1840 

Campbeltown,  Kirkwall, 
Linlithgow,  d. 

Jas.  Kennedy,  M.A. 

Albany  St.,  Edinburgh 

1835 

1838 

L.M.S.,  Benares,  Portobello 

J.  Elrick 

Nile  Street,  Glasgow 

1835 

1840 

Falkirk,  London,  Sudbury, 
Dudley,  d. 

J.  Kirk,  D.D. 

Stirling 

1835 

1S39 

Hamilton.     Joined  E.U.,  d. 

R.  Massie 

George  Street,  Glasgow 

1835 

Peterhead,  d. 

J.  B.  Laing 

Frederick  St.,  Aberdeen 

1835 

1839 

Woodside.    Joined  E.U.,  d. 

Archibald  Duff,  D.D. 

Sherbrooke,  Canada 

1836     1811 

Fraserburgh,  Liverpool, 
Hawick,  CowansvUle, 
Brome,  d. 

J.  Mann 

George  Street,  Glasgow 

1836 

1840 

Alexandria,  Falkirk,  Dum- 
fries, Birkenhead,  d. 

T.  Just,  jun. 

Newport-on-Tay 

1836 

1841 

Newport,  Charmouth,  d. 

Alex.  Gordon,  LL.D. 

Rhynie 

1836 

1841 

Londonderry,  Walsall,  Ley- 
ton,  d. 
Denholm.     Left  ministry. 

John  Spence 

George  Street,  Glasgow 

1836 

J.  M'Farlaue 

Nile  Street,  Glasgow 

1836 

Died  while  a  student. 

D.  Russell,  D.D. 

Ward  Church,  Dundee 

1837 

1839 

Eglinton  Street,  Glasgow,  d. 

G.  S.  Ingram 

Montrose 

1837 

1842 

Alloa,  Hanover  St. ,  Glasgow, 
Richmond,  d. 

R.  Simpson 

George  Street,  Glasgow 

1837 

1841 

Glasgow,  d. 

David  Connel 

Nile  Street,  Glasgow 

1837 

Canada 

W.  Reid 

Stirling 

1837 

Joined  the  F.C. 

John  Smith 

Duncanstone 

1837 

1841 

Ayr ;  Editor,  d. 

Ker  Johnston 

Greenock 

1837 

Perth.    Joined  the  Baptist 

D.  M'Eachran 

Islay 

1837 

Died  while  a  student 

Daniel  Fraser,  D.D. 

Nile  Street,  Glasgow 

1838 

1843 

Airedale  College 

W.  M'Nab 

George  Street,  Glasgow 

1838 

Falkirk,  America 

W.  C.  Stallybrass 

L.M.S.  student 

1838 

Brixton 

D.  G.  Watt,  M.A. 

,,          „        Irvine 

1838 

1840 

India,  Northwich,  Maid- 
stone, London,  d. 

W.  Glen 

))          >) 

1838 

India,  d. 

W.  Letham 

,,          ,j 

1838 

Died  while  a  student 

James  Sime 

Albion  Street,  Glasgow 

1838 

1840 

Airdrie,  Cumnock,  Wick, 
Fraserburgh,  Thurso,  d. 

J.  Miller 

1838 

1842 

Inverurie,  Blairgowrie,  d. 

T.  Reekie 

L.M.S.  student 

1838 

Dundee,  Alexandria,  Eng. 

Hugh  Smith 

Kilmarnock 

1838 

Brechin,  Glasgow,  d. 

N.  Galloway 

Blackburn 

1839 

1844 

Forres.     Joined  the  E.U.,  d. 

T.  Lightbody 

Nile  Street,  Glasgow 

1839 

Campbeltown,  Canada,  d. 

Lewis  Fullarton 

Ardrossan 

1839 

Hugh  Hercus 

Greenock 

1839 

1844 

Montrose,  Woolwich,  d. 

P.  W.  Grant 

Perth 

1839 

1844 

Cumnock.     Joined  Baptists 

W.  Inglis 

L.M.S.  student 

1839 

South  Africa 

John  Hunter 

Alloa 

1839 

Ayr,  America 

D.  M'Lachlan 

Montrose 

1840 

Barrister 

William  Bathgate,  D.D. 

Denholm 

1840 

1844 

Forres,  Kilmarnock.  Joined 
theE.U.,  d. 

A.  Gillies 

Kilsyth 

1839 

1844 

Arbroath,  d. 

T.  Lessel 

1840 

1843 

Calcutta,  d. 

William  Eyval 

Huntly 

1840 

Joined  F.C. 

R.  Caldwell,  D.D. 

1840 

Madras.  Entered  the  Ch.  of 
Engl.,  became  Bishop,  d. 

STUDENTS    OFiH'HE   THEOLOGICAL  HALLS 


259 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordina- 
tion. 

d.  means  deceased. 

A.  Duncanson 

Brown  Street,  Glasgow 

1840 

Falkirk.     Joined  E.U. 

J.  Stronach 

1840 

1842 

Singapore,  China,  d. 

W.  P.  Lyon 

1840 

1842 

India,  Tunbridge  Wells,  d. 

James  M'Farlane 

Leven 

1840 

1842 

Wick,  Whitehaven,  Wind- 
sor, Holmfirth,  d. 

James  Fingland 

George  Street,  Glasgow 

1840 

Died  while  a  student 

G.  G.  Geikie 

1840 

Canada 

Eb.  Kennedy 

Argyle  Sq.,  Edinburgh 

1840 

1844 

Leith.  Joined  the  E.U.,  d. 

Eb.  Young 

Denholm 

1840 

1842 

Annan,  d. 

A.  S.  Muir 

Paisley 

1840 

1845 

Laurencekirk,  America, 
Joined  the  F.C.,  d. 

G.  Greig 

George  Street,  Glasgow 

1840 

1845 

Falkland,  d. 

Alex.  Hannay,  D.D. 

Dumfries 

1841 

1846 

Dundee,  London  :  Secy,  of 
Cong.  Union  of  England 
and  AVales,  d. 

Alex.  C.  Wood 

Roxburgh   Place,  Edin- 
burgh 

1841 

1843 

Montrose,  Peterhead, 
Hames.    Joined  E.U.,  d. 

Janaes  Robertson 

Roxburgh   Place,  Edin- 
burgh 

1841 

1843 

Alloa,  Galashiels,  Sec. 
Yorkshire  Cong.  Union. 

James  Howie 

Leith 

1841 

Nairn,  Australia 

J.  V.  S.  Taylor 

L.M.S.  student 

1841 

India 

G.  M 'Galium 

Campbeltown 

1841 

1846 

Dewsbury.  Joined  E.U.,  ci. 

T.  Wood 

1841 

Morpeth 

W.  Ross 

Nairn 

1841 

1846 

Paisley,  d. 

J.  Samson 

Alexandria 

1841 

1845 

Sheerness.     Joined  E.U. 

David  Cook 

St.  Andrews 

1842 

1845 

Peterhead,  Dundee,  Glas- 
gow. Joined  U.P.  Ch.,  d. 

J.  Shedlock 

Reading 

1842 

1847 

Merton,  Boulogne,  London 

J.  Carruthers 

Greenock 

1842 

America 

James  M.  Russell 

George  St.,  Glasgow 

1842 

Died  while  a  student 

A.  Denholra 

Airdrie 

1842 

David  Scott 

Falkland 

1842 

A.  Walker 

Alloa 

1842 

D.  Ferguson 

Hamilton 

1843 

Joined  E.U. 

F.  Ferguson,  M.A.,D.D. 

" 

1843 

1845 

Joined  E.U.  Glasgow, 
Montrose  St.,  d. 

W.  Dobson 

1844 

1848 

Innerleithen,  d. 

J.  Menzies 

Dunfermline 

1844 

Airdrie 

John  Low 

Blackhills 

1844 

1847 

Perth 

C.  Whyte 

Oban 

1844 

1847 

Appin,  Oban,  d. 

R.  Harvey 

George  St.,  Aberdeen 

1845 

1848 

Peterhead,  Harray,  d. 

J.  F.  Glass  _ 

1846 

1850 

Islesworth,  Sunningdale,  d. 

James  Robbie 

Forfar 

1846 

1849 

Kirkcaldy,       Fraserburgh, 
Dunfermline.  Professor,  d. 

D.  Galbraith 

Islay 

1846 

1849 

Campbeltown.  Joined  F.  C. 

W.  Wilson 

Nairn 

1846 

1849 

Linlithgow,  Falkirk, 
Australia 

P.  Whyte 

George  St.,  Glasgow 

1847 

1850 

Duncanston,  Montrose, 
Sheffield 

Angus  Galbraith 

Campbeltown 

1848 

1852 

Stuartfield  (twice),  Leith, 
Whitehaven,  Brighouse 

J.  Maconochie 

George  St.,  Aberdeen 

1846 

1851 

Ayr 

J.  Pillans 

Annan 

1847 

1851 

Perth,  Camberwell, 
Huntly,  d. 

Andrew  Noble 

1848 

1852 

Laurencekirk,  d. 

Alexander  Sime 

Blackfriars  St.,  Aberd'n 

1848 

W.  Ingram 

Argyle  Sq. ,  Edinburgh 

1848 

18.53 

Nairn,  Musselburgh 

G.  D.  M'Gregor               ' 

Montrose 

1848 

1853 

Portobello  Farnworth, 
London,,  d. 

260 


CONGREGATIONALISM    IN    SCOTLAND 


Date  of 

Date  of 

Name. 

Church. 

admis- 

ordiua- 

siou. 

tioa. 

D.  Torrance 

Paisley 

1848 

G.  S.  JMorrison 

Duncanstone 

1848 

Alex.  M'Auslane,  D.D. 

Perth 

1849 

1852 

J.  Thomson 

Annan 

1849 

1853 

A.  (iillespie 

George  St.,  Glasgow 

1849 

J.  M'Naughton 

Nicholson  St.,  Glasgow 

18.50 

1853 

J.  Hutchison 

George  St.,  Glasgow 

1850 

1852 

A.  Guthrie 

Coleraine 

1850 

1854 

J.  C.  M'Intosh 

Millseat 

1850 

1854 

John  M'Auslane 

Perth 

1850 

1854 

John  Currie 

Portobello 

1852 

1856 

A.  Gosman,  Prof. 

George  St.,  Glasgow 

1852 

1855 

A.  AVilliamson,  LL.D. 

Linlithgow 

1852 

1854 

J.  Sinclair 

Argyle  Sq.,  Edinburgh 

1852 

J.  Innes 

Huntly 

1852 

1854 

George  Saunders 

Peterhead 

1853 

1856 

E.  H.  Smith,  M.A. 

Ehynie 

18.53 

1855 

J.  Campbell 

George  St.,  Glasgow 

1853 

1855 

W.  J.  Cox,  D.D. 

Annan 

1853 

18.55 

T.  Brisbane 

Nicholson  St.,  Glasgow 

1853 

1856 

John  A.  Anderson 

Ehynie 

1854 

1858 

J.  R.  Ferguson 

George  St.,  Glasgow 

1854 

1858 

D.  H.  Philip 

Portsoy 

1853 

1858 

W.    Nicholson,    Ph.D., 

Leith 

1854 

1859 

M.A. 

J.  Douglas 

Portobello 

18.55 

1859 

D.  M'Corkindale 

Richmond,  Edinburgh 

1856 

18.59 

J.  Blacklock 

Stuartfield 

1856 

1860 

F.  S.  Johnstone 

Edinburgh 

1856 

1861 

Jas.  Eoss 

Elgin 

1857 

1862 

T.  Neave 

Ward  Chapel,  Dundee 

1857 

1862 

P.  Barr 

N.  Hanover  St.,  Glas. 

1857 

1864 

A.  H.  Lowe 

Edinburgh 

1857 

1861 

W.  M'Lellan 

N.  Hanover  St.,  Glas. 

1857 

1862 

D.  Johnstone 

))                                               99 

1857 

1861 

W.  Goldie 

Elgin 

1858 

1862 

Hugh  Elder 

Dunfermline 

1858 

1868 

R.  H.  Irvine 

Musselburgh 

1858 

1862 

J.  Whitton 

Castle  Street,  Dundee 

1859 

1875 

Matthew  Simpson 

Leith 

1859 

1863 

J.  Stott,  M.A. 

Edinburgh 

1860 

1864 

H.  Williamson 

L.M.S.  Student 

1860 

1863 

James  Stark,  D.D. 

North  Hanover  Street, 
Glasgow 

1860 

1864 

Remarks. 
d.  means  deceased. 


Died  while  a  student 
Berwick,  Australia,  d. 
Dunfermline,  London,  d. 
Aberdeen,  Lightcliffe,  d. 

Kirkwall,  d. 

Elie,  Dunfermline,  Ashton- 
under-Lyne,  d. 

Elgin,  Retford,  Moorgreen. 

St.  Andrews,  Kilmarnock, 
South  Africa,  d. 

Cumnock,  Stretford,  Gar- 
liestown,  d. 

Wick,  St.  Andrews,  Dem- 
erara,  Scalloway 

Haddington,  Melbourne 

China.  Joined  U. P.  Ch.,d 

Leven.     Became  journalist. 

Wick,  Pontefract,  Wibsey, 
d. 

Millseat,  Woodside,  d. 

Dundee,  Peterhead,  Car- 
lisle, Duncanstone 

Kilmarnock,  d. 

Edinburgh,  Leith,  Dundee 

Duncanstone,  Cumnock, 
Cambuslang 

Kilsyth,  d. 

Stirling,  Adelaide 

Avoch,  d. 

Amble,  St.  Petersburg 

[Cong.  Union,  d. 

Alexandria,  Glasgow,  Sec. 

Harray,  Forfar 

Sannox,  Oban.  Joined 
F.C.,  d. 

Forfar,  Merthyr,  Wolver- 
hampton. Joined  Eng. 
Pres.  Ch.,  d. 

Linlithgow,  Stirling,  Cal- 
cutta, Montrose,  Glas- 
gow 

Perth,  Beaminster,  Dor- 
chester, Invercargill,  N.Z. 

Truro  (S.  Australia),  d. 

Kilmarnock,  Preston 

Haddington,  Wick,  Salford, 
Stirling.     Joined  F.C. 

Musselburgh,  Dundee,  d. 

Airdrie,  Grantham,  d. 

Salem,  Rochester,  Farm- 
ington,  U.S.A.,  Forres 

Dundee,  Sheffield 

Summit  (Rochdale),  Wigan 

Musselburgh,  d. 

St.  Andrews,  Blackburn,  d. 

Jamaica,  d. 

Elgin,  Edinburgh,  Aber- 
deen 


STUDENTS    OF   THE   THEOLOGICAL   HALLS 


261 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordiua- 

sion 

tiou. 

d.  means  decea.sed. 

J.  Lemon 

George  St.,  Aberdeen 

1860 

1864 

Linlithgow,  Belper,  Jersey, 
Leicester.    Joined    Eng. 
Pres.  Church,  Felton 

John  Philip 

Albion  St.,  Aberdeen 

1860 

d. 

J.  Williamson 

L.M.S.  Student 

1860 

1863 

Killed  in  China 

A.    F.    Simpson,    M.A., 

Fraserburgh 

1861 

1866 

Duncanstone,    St.    Peters- 

Prof. 

burg,  Dalkeith  ;  Prof. 

George  Moir 

Ward,  Dundee 

1859 

1865 

Letham 

James  Sime 

Thurso 

1861 

1865 

Hamilton.     Left  ministry 

J.  Johnston 

Stirling 

1861 

1862 

New  Pitsligo,  Cambuslang, 

London 
Canton,     Elgin,     London. 

James  Anderson 

St.  Andrews 

1861 

1865 

Entered    Establishment. 
d. 
South   Africa,    Port  Eliza- 

W. Dower 

Dee  Street,  Aberdeen 

1861 

1865 

beth 

D.  Duncan,  LL.D. 

Mill  seat 

1861 

Madras  Education  Depart. 

G.M 'Hardy,  M.A.,  D.D. 

Lindsaj'  St.,  Dundee 

1862 

1865 

New  Lanark,  Kirkcaldy 

J.  Wallace 

North  Hanover  Street, 
Glasgow 

1863 

1866 

Perth,  Dundee,  d. 

James  Philip                    * 

Montrose 

1863 

Died  while  a  student 

W.  Milne 

Inverurie 

1863 

1866 

Helensburgh,  Inverness,  d. 

J.  E.  Dobson 

Innerleithen 

1864 

1867 

Lerwick,            Blairgowrie, 
Gainsborough.        Joined 
U.P.  Ch. 

W.  Whyte 

Augustine,  Edinburgh 

1864 

1866 

Madras,  d. 

Alexander  Legge 

BanfiE 

1865 

Peterhead,    Preston.      En- 
tered Establishment 

J.  AVemyss,  M.A. 

Albany  St.,  Edinburgh 

1863 

1866 

Fraserburgh,  Edinburgh 

D.  Gass 

Annan 

1865 

1866 

New  Pitsligo,  Bruton 

William  Home 

Dunfermline 

1866 

1877 

Dundee.       Entered   Estab- 
lished Church,  d. 

JohnFordyce.M.  A., D.D. 

Stuartfield 

1866 

1870 

Portobello,    Grimsby,   Bel- 
fast, Sydney 

James  Barton  Bell 

Augustine,  Edinburgh 

1866 

1870 

Aberfeldy,            Aberdeen, 
Ulverston 

George  Campbell 

Wardlaw,  Glasgow 

1867 

1869 

Dundee,  Sydney 

D.  E.  Irons,  M.A.,B.D. 

Perth   and  Augustine, 
Edinburgh 

1867 

1871 

Glasgow,  Ripon,  Glasgow 

R.  Auchterlonie 

Eglinton  St.,  Glasgow 

1867 

1869 

New    Pitsligo,    Portobello, 
Edinburgh 

John  Park 

Hamilton 

1867 

1870 

Dumfries,  Stroud,  Wands- 
worth 

Archibald  Prentice 

Ewing  Place,  Glasgow 

1867 

1870 

Walls,      Thurso.       Parish 
Min.,  New  Craighall 

James  Paissell 

Falkirk 

1867 

Died  while  a  student 

William  Dargie,  M.A. 

Belmont  Ch.,  Aberdeen 

1867 

1872 

Alexandria,    Lowick,    E.G. 
of  Scotland,  d. 

Robert  Dey 

Inverurie 

1867 

1871 

Nairn,  Glasgow,  Sydney 

A.  B.  Roebuck 

Eglinton  St.,  Glasgow 

1868 

Died  while  a  student. 

Robert  Hutchison 

Lindsay  St.,  Dundee 

1868 

1870 

Cambuslang.     Joined  E.C. 

James  Edwards,   M.A., 

Belmont,  Aberdeen 

1868 

1872 

Hamburg,    Rhynie,   Insch, 

B.D. 

Govan 

John  Murray 

Portsoy 

1869 

Joined  Baptists 

John  M'Rae  Simcock 

Perth 

1869 

1871 

Paisley,  Canada 

John  Wright 

Dumfries 

1870 

1873 

Inverness.  Left  ministry, d. 

George  Mackie 

Eglinton  St.,  Glasgow 

1870 

Joined  Establishment,  d. 

Wm.  D.  Dey,M.A.,B.D. 

Belmont,  Aberdeen 

1870 

1875 

Newcastle.     Entered    E.C. 

Alexander  Thomson 

1 

Fraserburgh 

1870 

1877 

Br.  Guiana,  Assam,  d. 

262 


CONGREGATIONALISM    IN    SCOTLAND 


Robert  Allan 

James  Buchan,  M.A. 
W.  Metcalf,  D.D. 
Andrew  M.  Ellis 
James  Bell 

William  Lowe  Walker 


Alexander  I.  Pirie 
David  Beaton,  D.D. 
John  S.  Miller 
Alex.  Whyte 
William  Matheson 
Charles  AVhyte,  M.A. 
Jonathan  Koebuck 
John  P.  Tulloch 
E.  M.  Tennant 
William  Hill  Philip 
William  Anderson 
William  A.  Farquhar 
Thomas    D.    Anderson, 

M.A.,  D.Sc. 
James  Ray,  M.A. 
Ale.xander  Gray 
Donald  Swaiison 
Alexander  Francis 
A.  R.  Milne,  M.A. 
John  Petrie  Wilson 
W.  Hope  Davison,  M.A. 

John  Park  Noble 

Andrew  Noble  Scott 

John  D.  Hardie,  M.A. 

James  F.  M'Hardy 
William  M.  Reid 
William  D.  Mackenzie, 

M.A.,  D.D.,  Prof. 
William  Cran,  B.D. 

Alexander  Sutherland 
David  K.  Fisher 

W.  H.  Muncaster,  B.D. 

William  J.  Thornton 

John  Blair 

Robert  W.  Hay 

R.  M.  Cairney 

W.  F.  Singer 

Matthew  P.  Noble 

Donald  M'Kinnon 

Alexander  Mann 

A.  R.  Henderson,  M.A. 


Church. 


Albany  St.,  Edinburgh 

Fraserburgh 

Belmont,  Aberdeen 
Annan 

Richmond  PL ,  Edin. 

Albion  St.,  Aberdeen 

)»  J) 

Airdrie 
Montrose 

Albion  Ch.,  Aberdeen 
N.  City  Road,  Glasgow 
Egliuton  St.,  Gla.sgow 
Ewing  Place,  Glasgow 
Albany  St.,  Edinburgh 
Dairy,  Edinburgh 
Albion  St.,  Aberdeen 

Augustine,  Edinburgh 

Paisley 

East  End,  Greenock 

Leith 

Dairy,  Edinburgh 

Inverurie 

Trinity,  Glasgow 

East  Ch.,  Greenock 

Montrose 

Hope  Park,  Edinburgh 

St.  Andrews 
Augustine,  Edinburgh 
Portobello 

Rhynie    and    Belmont, 

Aberdeen 
Hope  Park,  Edinburgh 
Montrose 

Albany  St.,  Edinburgh 


Dunfermline 
Albany  St.,  Edinburgh 
Elgin  Place,  Glasgow 
Albion  St.,  Aberdeen 
Dairy,  Edinburgh 

Avocli 
Millseat 


Date  of 

Date  o£ 

admis- 

ordina- 

sion. 

tiou. 

1871 

1875 

1871 

1874 

1871 

1871 

1875 

1872 

1873 

1872 

1873 

1872 

1876 

1872 

1876 

1873 

1878 

1873 

1878 

1873 

1878 

1873 

1876 

1873 

1874 

1876 

1875 

1877 

1875 

1880 

1875 

1878 

1876 

1876 

1880 

1876 

1882 

1876 

1876 

1880 

1877 

1879 

1877 

1880 

1877 

1882 

1877 

1881 

1877 

1882 

1878 

1883 

1879 

1881 

1879 

1884 

1880 

1882 

1880 

1880 

1884 

1880 

1885 

1881 

1882 

1881 

1883 

1881 

1886 

1881 

1881 

1887 

1881 

1885 

1881 

1886 

1882 

1886 

1882 

1886 

1882 

1888 

Remarks. 
d.  means  deceased. 


Tockleholes,  Newport, 

Marple 

Airdrie,  Sydney,  N.S.W. 

Ayr.     Joined  B.C. 

Teacher 

Crieff,  Aberdeen,  Hull, 
Glasgow 

Haddington,  Thurso,  Haw- 
ick, Glasgow,  Laurence- 
kirk 

Kirkwall.  Joined  U.  P.  Ch. 

Coatbridge,  Chicago 

Scalloway,  Oldham 

Rendall.  Joined  F.C. 

Stuartfield,  Cumnock 

Nairn,  Newcastle,  N.S.W. 

Stirling,  Dundee,  Bristol 

Teacher,  Shetland 

Alexandria,  Blairgowrie 

Harra3^     Joined  F.C. 

Imlay  City,  Michigan 

Lerwick,  Laurencekirk,  d. 

Left  ministry 

Joined  Establishment 
Peterhead.     Joined  F.C. 
Left  ministry 
Millseat,  St.  Petersburg 
Arbroath,  Wellington,  d. 
Inverurie,  Blackburn 
Glasgow,  Portobello.     Sec. 

Congl.  Union 
Dundee,  Bradford.    Joined 

Pres.  Church  of  Eng. 
Cumnock,  Edinburgh, 

Sullom,  Rutherglen 
Port-Errol,  Inverurie. 

Left  ministry. 
Banff,  Crieff.     Joined  F.C. 
Stuartfield.     Joined  F.C. 
Montrose,        Morningside, 

Chicago 
Tutor,  Wesleyan  Seminary, 

Antigua 
Garliestown,  Katoomba 
Sullom,      Port     Chalmers. 

Joined  Presbyterians. 
Aberfeldy,    Stirling,    Bec- 

cles,  West  Bromwich 
Overuewton,  Nairn,  d. 
Kirkwall,  Coatbridge 
Joined  Baptists 
Garliestown,  Aberdeen 
Rhynie,  d. 
Macduff,  Kilsyth 
Glasgow.     Joined  E.C. 
Innerleithen,  Oban,  Airdrie 
Greenock,  Montrose,  Edin- 
burgh 


STUDENTS   OF   THE   THEOLOGICAL   HALLS 


263 


1 

Date  of 

Date  oi 

Remarks. 

Name. 

Church. 

admis- 

ordina- 

sion. 

tion. 

d.  means  deceased. 

William  Murray 

Laurencekirk 

1883 

1890 

Millseat 

Thos.  Templeton,  M.A. 

Albany  St.,  Edinburgh 

1883 

1887 

New      Pitsligo,       Huntly, 
Dundee 

David  Caird 

Belmont  St.,  Aberdeen 

1885 

1888 

Perth,  Dundee,  Edinburgh 

A.  H.  Cullen 

Springhill  College 

1885 

1887 

Gloucester,  Manchester 

"William  Blair 

Elgin  Place,  Glasgow 

1885 

1889 

Stirling,  Helensburgh 

Charles  Brown,  M.A, 

i>                  J? 

1885 

1893 

Dundee,  Perth.     W.A.,  d. 

George  M'Kellar,  M.D., 

Hope  Park,  Edinburgh 

1885 

Joined  Medical  Profession. 

CM.,  D.P.H. 

R.  C.  Hutton 

Albany  St.,  Edinburgh 

1885 

1888 

Rothbury,  Australia,  d. 

J.  K.  Eodie 

Hope  Park,  Edinburgh 

1885 

Preacher,  d. 

James  Wylie 

Eglinton  St.,  Glasgow 

1886 

1888 

Inverurie,  Arbroath,  Belfast 

Thomas  Kerr 

Augustine,  Edinburgh 

1887 

1889 

Avoch 

William  Kae 

Walkerburn 

1887 

1890 

Inverurie,  d. 

James  Provan 

Eglinton  St.,  Glasgow 

1887 

1888 

Stuartfield,  Lowell,  U.S.A. 

James  Johnston 

Airdrie 

1887 

1892 

Walkerburn 

M.  F.  M.  Peterson,  M.A. 

Reawick 

1887 

1893 

Bowdon,    Leicester,     Not- 
tingham 

Robert  M'Kinlay,  M.A. 

Stirling 

1888 

1891 

New  Pitsligo 

Magnus  Sinclair 

Sandwick 

1888 

1893 

Reawick 

David  Farquharson 

Elgin  Place,  Glasgow 

1888 

1893 

Musselburgh 

Adam  Drummond 

Cumnock 

1889 

1891 

Port-Errol,  Macduff 

David  J.  Graham 

Coatbridge 

1891 

1893 

Aberfeldy 

J.  Shaw  Brown 

Elgin  Place,  Glasgow 

1891 

1894 

Glasgow 

F.  J.  Japp 

Montrose 

1890 

1895 

Aberdeen,  Nairn 

Alex.  M'Lennan,  M.A. 

Avoch 

1890 

1895 

Wick,  Dunfermline 

H.  Jenkins,  M.A. 

Gt.  Hamilton  St.,  Glas- 

1890 

1896 

Edinburgh,  Leith 

Alex.  Sivewright,  M.A. 

Huntly                      [gow 

1892 

1896 

Dunfermline,  St.  Andrews 

H.  E.  Wareham 

Augustine 

1892 

G.  R.  Turner 

Lewisham,  S.E. 

1892 

J.  J.  Macnair 

Elgin  Place,  Glasgow 

1894 

1898 

Jammulamadugu 

Wm.  J.  Collier,  M.A. 

Lerwick 

1892 

1896 

Glasgow,  Huntly 

J.  D.  M'CulIoch 

Wardlaw,  Glasgow 

1892 

1898 

Glasgow,  Galston 

A.  Kirk,  B.A. 

Straide 

1892 

1898 

Duncanstoue,  Kilwinning 

D.  M'Intosh 

Trinity,  Edinburgh 

1893 

1895 

Port-Errol 

J.  B.  Allan,  M.A.,  B.D. 

Dunfermline 

1892 

1897 

Aberdeen 

E.  H.  Lewis 

Morningside 

1893 

Bellary,  S.  India 

P.  S.  Brown 

Harray 

1894 

1898 

Foula 

EVANGELICAL  UNION  THEOLOGICAL  HALL,    1843-96. 


Robert  Hunter 

Galashiels 

1843 

1846 

Catrine,  Kilwinning,  For- 
res, Leith 

Alexander  M.  Wilson 

Kilmarnock 

1843 

1846 

Paisley,  Dundee,  Airdrie, 
Carlisle,  Bathgate,  d. 

Henry  Melville 

Falkirk 

1843 

1848 

Vermont,  U.S.A.,  Toronto, 

d. 
Galston,  d.  1849 

James  M'Millan 

Kilmarnock 

1843 

1849 

William  Landells,  D.D. 

1843 

Joined  Baptists 

George  Young 

Melrose 

1843 

Wigton,  Cumberland,  An- 
nan. Joined  Indepen- 
dents 

David  Drummond 

Methodist,  Kilmarnock 

1843 

1846 

Airdrie,  BeUshill,  Shotts,  d. 

James  Guthrie 

Kilmarnock 

1843 

Alexander  Forsyth 

1844 

Health  failed,  and  left 
ministry 

264 


CONGREGATIONALISM   IN    SCOTLAND 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordina- 

sion. 

tiou. 

d.  means  deceased. 

Fergus  Ferguson,  M.A., 

Hamilton 

1844 

1845 

Glasgow 

D.D. 

David  Ferguson 

1844 

Returned  to  business 

Gilbert  M 'Galium 

1844 

1848 

Falkirk,  Dewsbury,  d. 

Alexauder  C.  Wood 

1844 

Montrose,  England 

James  Robertson 

1844 

Galashiels,  Hamilton,etc.,c?. 

"William  Garvie 

Avonbridge 

1844 

Schoolmaster,  d. 

John  Hunter 

Kelso 

1844 

Died  while  a  student 

Hugh  Templeton 

Dunfermline 

1844 

1849 

Bonnyrigg 

William  M'Whirter 

Kilmarnock 

1844 

Went  into  business 

James  Harvie 

,, 

1845 

1848 

Galashiels,  America,  d. 

John  Hamilton 

Preston 

1845 

Became    editor    of    Ayles- 
bury News. 

Hugh  Riddell 

Ireland 

1845 

1847 

Bellshill,     Dundee,     Glas- 
gow, d. 

Alexander  Cross 

1845 

1846 

Ardrossan,  d. 

James  Frame 

Hamilton 

1845 

1848 

Hoxham,     London,     New- 
burgh,  Selkirk,.(Z. 

James  Marshall 

Dunfermline 

1845 

Alexander  Davidson 

Kirkoswald 

1845 

1849 

Fraserburgh,        Barrhead, 
Glasgow,  Greenock,  Leith, 
d. 

Robert  Traill 

1845 

Ebenezer  Syme 

1845 

Henry  Anderson 

1845 

John  Aitken 

1845 

Alexander  Dewar 

Crathie 

1845 

William  Bremner 

1845 

John  Hart 

1845 

1846 

Hamilton 

Robert  Menzies 

1845 

George  Alexander  Syme 

1845 

John  Inglis 

Alexandria 

1845 

1849 

Lanark,      Bellshill,      Coat- 
bridge, Dalbeattie 

Duncan  M'Kenzie 

1845 

David  Syme 

1S45 

James  Cochrane 

1846 

William  Taylor,  D.D., 

Kilmarnock 

1846 

1849 

Kendal,           Windermere, 

Prof. 

Edinburgh 

William  Hudspith 

1846 

Robert  Anderson 

1846 

1850 

Shotts,  Glasgow,  d. 

John  Turnbull 

1846 

William  Laing 

Edinburgh 

1846 

William  Crombie 

Skene 

1846 

1850 

Melrose,  d. 

George  Wisely 

Skene 

1846 

1850 

Strathmiglo,          Bellshill, 

Westhills 
Jedburgh,  d. 

John  Traill                       1 

Montrose 

1846 

1849 

Matthew  !SIacfie 

Greenock 

1846 

James  Lang 

1846 

Edward  Reed 

1846 

Died  same  year 

John  Pattison 

1846 

George  Anderson 

Kelso 

1847 

America,  d. 

William  Hutchison 

Alexandria 

1847 

1851 

Jedburgh,  d. 

George  D.  Crombie 

1847 

Alexander  Somerville 

Lesmahagow 

1847 

James  Shaw  Lang 

Dumbarton 

1847 

George  Smith  Lang 

Dumbarton 

1847 

Thomas  Orr 

1847 

1851 

Windsor,  c^. 

Joseph  Boj'le 

Aberdeen 

1847 

1851 

Aj'r,  Leith,  London 

Samuel  Chisholm 

Dalkeith 

1847 

Glasgow,  Huddersfield 

STUDENTS   OF   THE   THEOLOGICAL   HALLS 


265 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordina- 

tion. 

d.  means  deceased. 

Robert  Steel 

Saltcoats 

1847 

1851 

Dairy,  Dalmellington, 
Galston 

William  Clark 

1847 

Thomas  Elder 

West  Calder 

1847 

Thomas  Cockburn 

1847 

Henry  A.  Mitchell 

Leslie 

1847 

William  Paton 

Galston 

1847 

1851 

Wednesbury,  England 

James  Maconachie 

Aberdeen 

1848 

1851 

Galston,  Lanark,  Hamil- 
ton, Dumfries,  d. 

Andrew  B.  Munroe 

Aberdeen 

1848 

John  Kirkland 

Kilmarnock 

1848 

William  Maxton 

Cupar-Fife 

1848 

Eobert  Wallace 

Old  Deer 

1849 

1852 

Coupar-Angus,  Glasgow,  d. 

Edwin  Palmer 

London 

1849 

William  Anderson 

Skene 

1849 

John  Andrew 

Ochiltree 

1849 

1853 

Barrhead,  Tillicoultry, 
Dundee.  Joined  Catholic 
Apostolic  Church 

John  Y.  Aitchison 

Greenlaw 

1849 

Joined  Baptists 

William  Eobertson 

Dundee 

1850 

William  Fiulay  Main 

Edinburgh 

1850 

Left  owing  to  failing 
health 

John  Whitson 

Roslin 

1850 

1854 

Montrose,  Carlisle,  Shotts, 
Beith,  Anstruther 

James  Christie 

Strathaven 

1850 

M.D.,  Glasgow,  d. 

Archibald  Gray 

Cambusuethan  Par. 

1850 

Joined  Baptists,  London 

James  Pearson 

Haydon  Bridge  Par. 

1850 

John  Cameron 

Glasgow 

1851 

Wm.  Banks  M 'William 

London 

1851 

Altrincham,  etc. 

William  M'Owan 

Comrie 

1851 

d. 

Archibald  Bleloch 

Clackmannan  Par. 

1851 

d. 

James  Gordon 

Milnathort 

1851 

d. 

Robert  George  Harper 

Belfast 

1851 

Glasgow,  etc. 

George  T.  ]\I.  Inglis 

Traquair 

1852 

1856 

Edinburgh 

George  Cron 

Thornhill 

1852 

1856 

Belfast,  d. 

James  Allan 

Lochwinnoch 

1852 

Robert  J.  Gray 

Wishaw 

1853 

1857 

Wishaw,    Thornhill,    Gal- 

James  Wilson 

Dollar 

1853 

[stou,  d. 

James  Virtvie 

Polwarth 

1853 

Joined  C.U. 

Alexander  French 

Glasgow 

1853 

Dalkeith,  etc.,  d. 

Robert  Mitchell 

Dumbarton 

1853 

1857 

Hawick,  Glasgow,  Man- 
chester, Greenock,  d. 

George  Smith 

Kilmarnock 

1853 

Robert  D.  i\litchell 

Fife 

1854 

1858 

Ayr,  Thornhill,  Dalkeith 

David  Hislop,  B.A. 

Glasgow 

1855 

18.58 

Montrose,  Leith,  Hawick 

Hugh  Stewart 

Irvine 

1858 

Anstruther.  Joined  Catho- 
lic Apostolic  Church 

William           Adamson, 

New  Galloway 

1855 

Perth,  Edinburgh,  AVinder- 

D.D. 

mere 

William  M'llven 

Catrine 

1855 

Died  when  a  student 

James  M'Lellan 

Closeburn 

1855 

Died  when  a  student 

John  A.  Eraser 

Berbice 

1856 

Alexander  Soutar 

Coupar-Angus 

1856 

Thomas  Lovekin 

Cork 

1856 

Thomas  Suttie 

Dunshalt 

1856 

1860 

Galston,  ret.  to  bitsiness 

Alexander  Brown 

Ayr 

1857 

1861 

Galashiels,  Aberdeen 

William  Ross 

Lossiemouth 

1857 

1861 

Dundee,  d. 

William  F.  Edmond 

Leith 

1857 

Died  when  a  student 

A.  M.  Fairbairn,  M.A., 

Edinburgh 

1857 

1861 

Bathgate,  Aberdeen,  Prin- 

D.D., LL.D. 

cipal  Mansfield  College 

266 


CONGREGATIONALISM    IN    SCOTLAND 


D&te  of 

Date  of 

Remarks. 

Name. 

Church. 

admia- 

ordina- 

tion. 

d.  means  deceased. 

James  Strachan 

Leith 

1857 

1861 

Auchterarder,  Tillicoultry, 

d. 
Dundee,  Carluke,  Forres,  d. 

John  Miller 

Rutherglen 

1857 

William  Park 

Liverpool 

1857 

1861 

Paisley,  Windermere,  Croy- 
don 

William  Thornton 

Staveley 

1858 

John  Peill 

,, 

1858 

1862 

Wick,  England 

John  Anderson 

Glassford 

1858 

Joined  C.U. 

John  M'Naughton 

Carnwath 

1858 

William  Dunlop 

Kilmarnock 

1859 

1863 

Dalkeith,  Edinburgh,  Glas- 

James Cron 

Durrisdeer 

1859 

1864 

gow 
Langholm,  d. 

Thomas  Robinson 

Blennerhasset 

1859 

d. 

William  Halliday 

Polwarth 

1859 

1862 

Wishaw,  Glasgow 

James  Foote 

Muckhart 

1859 

1863 

Catrine,  Coatbridge,  Dun- 
fermline 

George  Peill 

Staveley 

1859 

1863 

Jedburgh,  Stewarton,  d. 

Daniel  Jackson 

" 

1859 

1863 

Joined  C.U.     Ayr,  Hamil- 
ton,  Australia 

Robert  Hood 

Newmilns 

1859 

1862 

Glasgow,  d. 

David  B.  Morris 

Auchterarder 

1860 

Hong-Kong.      Joined   Ch. 
of  England 

James  Davidson 

Aberdeen 

1860 

1863 

Lanark,  Tillicoultry 

John  Dunlop 

Galston 

1860 

Dumfries,   Sec.    of  Jewish 
Evangelising  Society 

Robert  Martin 

Edinburgh 

1861 

Editor,  d. 

Robert  Paterson 

Rutherglen 

1861 

1864 

Dreghorn,           Edinburgh, 
Montrose,       Belfast, 
Govan,  Blantyre 

George  Gladstone 

Edinburgh 

1861 

1864 

Sanquhar,     Govan,     Glas- 
gow.   Secretary  E.U. 

Alexander  Nairn 

Glasgow 

1861 

1864 

Thornhill,         Tillicoultry, 
Stirling,  Whitehaven 

John  Geddes 

Bathgate 

1861 

1865 

Barrhead,  d. 

Robert  Finlay 

Galashiels 

1861 

1864 

Eyemouth,  Perth 

William  M'Cammon 

Kilmarnock 

1861 

d. 

Alexander         Stewart, 

Coujiar-Angus 

1861 

1864 

Aberdeen 

M.D.,  LL.D, 

James  Gunn 

Wick 

1861 

1865 

Carluke,  St.  Neots,  etc. 

Gilbert  Paterson 

Glasgow 

1861 

1865 

Wick,  Arbroath,  Carluke 

Hugh  Lawson,  M.A. 

Edinburgh 

1861 

1865 

Ryton,  Newcastle,  Bury,  d. 

Robert  Hislop 

Stane  Shotts 

1861 

1864 

Kilmarnock,  Glasgow 

James  Gray 

Glasgow 

Alexander  Wilson 

Cavers  Parish 

1861 

1865 

Hamilton,          Kilwinning, 
Paisley 

John  Spaven 

Musselburgh 

1862 

1866 

Paisley,  Windermere,  Fal- 
kirk, d. 

Lachlan  T.  M'Lean 

Tarbert 

1862 

Joined  Ch.  of  Scotland 

William  M'Kay 

Airdrie 

1862 

Do.                   Do. 

Angus  M'Phee 

Glasgow 

1862 

Picton,  N.S.,  etc. 

James  M.  Campbell 

Strathblane 

1862 

1866 

Langholm,  America 

Archibald  Cree 

Saltcoats 

1862 

1866 

Joined  C.  U.    Innerleithen, 
England 

John  Cameron 

Kilmarnock 

1862 

1865 

Dundee,  Hamilton,  Fraser- 
burgh, Rhynie,  Dalbeat- 
tie, Linlithgow 

James  Irving 

Annan 

1862 

1866 

Tunbridge,  London 

Robert  Brown 

Irvine 

1862 

d. 

Arthur  Massey 

Glasgow 

1862 

STUDENTS    OF   THE  THEOLOGICAL   HALLS 


267 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordina- 
tion. 

d.  means  deceased. 

Eobert     Craig,     M.A., 

Kilmarnock 

1862 

1866 

Glasgow,           Manchester, 

D.D. 

Edinburgh 

Alexander  Gray 

Glasgow 

1862 

Settle,  etc. 

William  Williamson 

Thornhill 

1863 

James  Kirk 

Edinburgh 

1863 

1867 

Belfast,  d. 

Andrew  B.  Morris 

Dunning  Parish 

1863 

Alexander  M'Phee 

Glasgow 

1863 

James  Wiseman 

New  Byth 

1863 

d. 

Peter  M'Nish 

Saltcoats 

1863 

1867 

Avonbridge,  Dundee, 
Wishaw,  d. 

William  Thornbeck 

Kendal 

1863 

Barrow,  etc. 

James     C.      Bathgate, 

Galashiels 

1863 

Retired  from  ministry 

M.A. 

William  Eeid 

Kelso 

1863 

Brechin.  Joined  Catholic 
Apostolic 

David  Drummond 

Galston 

1863 

Stane,  Bellshill,  etc.,  d. 

Neil  Carmichael 

Glasgow 

1864 

M.D.,  Glasgow 

James  A.  Gray- 

Slamannan 

1864 

Joined  Free  Church 

James  Howie 

Galashiels 

1865 

M.D.,  Liverpool,  d. 

Thomas  G.  Salmon 

Shapinsa}' 

1865 

Teacher 

James  Muir 

Stevenston 

1865 

Joined  E.G. 

Thomas  Hogarth 

Caverton  Mill 

1865 

Joined  Catholic  Apostolic 
Church 

Robert  Martin 

Mornington 

1865 

1869 

Westhill,  d. 

John  Adam,  M.A. 

Echt 

1865 

1869 

Dunfermline,  Glasgow, 
Carlisle,  Edinburgh 

John  Morton 

Carmunnock 

1865 

1869 

Dalkeith,  Falkirk,  Canada 

David  Greenhill 

Edinburgh 

1865 

1869 

Catrine,    Motherwell,    Salt- 
coats 

Ai'chibald  Goldie 

Anstruther 

1865 

James  Hamilton 

Edinburgh 

1866 

1870 

Retired  from  ministry 

Adam  Scott 

" 

1866 

1870 

Ayr,  Carluke,  Airdrie,  Lan- 
aster,  Sale,  Southport 

Robert  Wallace 

Kilmarnock 

1866 

Died  when  a  student 

Ebenezer  C.  Leal 

Forres 

1866 

1870 

Glasgow.  Joined  Catholic 
Apostolic  Church 

Robert  Brown 

Edinburgh 

1867 

1871 

Dalmellington,  Jedburgh, 
Larkhall,       Rutherglen, 

Wick 

George  Bell,  M.A. 

Galashiels 

1868 

1871 

Sanquhar,  Falkirk,  Hamil- 
ton 
Dundee 

William  Hamilton,  M.A. 

Kilmarnock 

1868 

1871 

William  Wyllie,  M.A. 

" 

1868 

1872 

Eyemouth,  Blantyre,  Kirk- 
caldy 

Alexander  Denholm 

Edinburgh 

1868 

1871 

Belfast,  Hamilton,  Govan, 
Kilmarnock,  Dundee 

Alexander  Cossar 

" 

1868 

1871 

Brechin,  Shotts,  Port- 
Glasgow 

James  Paterson 

Carmyle 

1868 

1872 

Anstruther,        Dumbarton, 
Kendal.  Newcastle 

James  Monie 

Denny 

1868 

1871 

Friockheim,  Airdrie,  Dun- 
dee, Dumbarton,  New- 
burgh 

William  Arnott 

Dunfermline 

1868 

1872 

Lanark,  Glasgow 

Matthew  Dick 

Kilsyth 

1868 

1872 

Australia,  d. 

Daniel  Craig 

Saltcoats 

1868 

1872 

Hamilton,  d. 

Robert  Snowdown 

Alloa 

1868 

1872 

Bellshill,  Arbroath,  Lon- 
don, d. 

Thomas  D.  Hogg 

Galashiels 

1868 

1872 

Dalbeattie,  d. 

268 


CONGREGATIONALISM    IN    SCOTLAND 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordina- 

sion. 

tion. 

d.  means  deceased. 

James  R.  Henderson 

Glasgow 

1869 

Died  while  a  student 

John  M'lldowie 

Perth 

1869 

1873 

Ayr,  Bristol,  d. 

Alexander  M  'Nair,  M.  A. 

Tillicoultry 

1869 

1873 

Barrhead,    Leith,    Kilmar- 
nock 

E.  J.  E.  Boon 

Wemyss 

1869 

1870 

Kirkcaldy,  Govan 

Robert  Borland 

Stonehouse 

1870 

1874 

Langholm,        Kilmarnock. 
Joined  E.G. 

Richard  Goodwillie 

Strathmiglo 

1870 

Stonehouse,       Coatbridge, 
Joined  E.G. 

William  Paterson 

Carmyle 

1871 

Bristol,           Newcastleton, 
London,  Forfar 

John  Williamson 

Sanquhar 

1872 

Joined  E.  C. 

James  S.  Brown 

Edinburgh 

1872 

1876 

Coupar-Angus,  d. 

W.  F.  Adamson,  M.A. 

Glasgow 

1872 

1876 

Ayr,  Galashiels 

Robert  Bell 

Langholm 

1872 

Died  while  a  student 

George  Blair 

Dalkeith 

1873 

1876 

Sanquhar.     Joined  E.G. 

George  Peebles 

Edinburgh 

1873 

1876 

Dreghorn,          Coatbridge, 
America 

Alexander          Stewart, 

M.A.,  B.D. 

Glasgow 

1873 

1876 

Ayr.     Joined  U.P.  Church 

John  Sloan 

Dalmellington 

1873 

1876 

Kilmarnock,       Dalbeattie, 
Crieff.     Join.  Unitarians 

John  Mackintosh 

Forres 

1873 

1876 

Edinburgh,  Darvel,  Mother- 
well 

William  F.  Bridge 

Glasgow 

1874 

Died  while  a  student 

Archibald  Bowman 

Dunfermline 

1874 

1879 

Beith,  d. 

R.  W.  Jackson 

Galashiels 

1874 

1878 

Bellshill,  Falkirk.     Joined 
E.C. 

William       Tipladj-, 

Gainford 

1874 

1878 

Shapinsay.  Joined  Medical 

L.R.C.P.E. 

profession 

Thomas  Stott 

Kirkconnel 

1874 

Died  while  a  student 

John  Kirk 

Edinburgh 

1873 

1875 

Edinburgh 

Thomas    N.     Bowman, 

Gainford 

1874 

1878 

Uddingston,         Greenock, 

Ph.D. 

Liverpool 

William  R.  Scott 

Kilmarnock 

1875 

1879 

Langholm,         Greenock. 
Joined  E.C. 

Oliver  Dryer 

Edinburgh 

1875 

1879 

Sanquhar,  Airdrie.    Joined 
U.P.  Church 

John  D.  Brown 

Anstruther 

1875 

1879 

Selkirk,  d. 

Alexander  Baxter 

Glasgow 

1875 

Retired  from  ministry 

Hugh  Smith 

Kilmarnock 

1875 

1879 

d. 

James  Rae 

Sanquhar 

1875 

1879 

Linlithgow,       Avonbridge, 

Larkhall 
Brechin 

Alexander  Mitchell 

Bellshill 

1875 

1879 

William  Forsyth 

Airdrie 

1875 

1879 

Lanark,  Glasgow 

Robert  Jackson 

Belfast 

1875 

1879 

Eyemouth,          Kirkcaldy, 
Montrose. 

Edward  B.  Kirk 

Edinburgh 

1876 

1880 

Saltcoats,  Barrhead 

Robert  J.  Kyd 

Glasgow 

1876 

1880 

Airdrie,  Westhills.    Joined 

E.C. 
Darlington 

Alfred  Bowman 

Gainford 

1877 

1885 

Archibald  Lawson 

Airdrie 

1877 

Died  while  a  student 

James  Forrest,  M.A. 

Falkirk 

1877 

1881  1  Kilmarnock.     Joined  Uni- 
1       tarians 

Alexander  D.  Anderson 

" 

1877 

1881 

Port-Glasgow,          Mussel- 
burgh, Preston,  Glasgow 

George  Maxwell 

Wishaw 

1877 

1881 

Belfast.     Joined  E.C. 

John  King,  M.A. 

" 

1877 

1881 

Muirkirk,     Falkirk,    Coat- 
bridge, Rutherglen,  Mel- 
rose 

STUDENTS   OF   THE  THEOLOGICAL   HALLS 


269 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 

ordina- 

tion. 

d.  means  deceased. 

James  Russell 

Glasgow 

1878 

1882 

Kilwinning,  Anstruther 

John  Baxter 

Greenock 

1878 

1882 

Retired  from  ministry 

Thomas  H.  Walker 

Glasgow 

1878 

1882 

Dalkeith,  Uddingston 

Matthew  Richmond 

Kilwinning 

1878 

1882 

Wick,  Broxburn,  Avonbridge 
Shapinsay.    Joined  F.C. 

Peter  A.  Andrew 

Edinburgh 

1878 

1882 

Newcastleton.            Joined 
Established  Church 

Alexander  L.  Allan 

Kilmarnock 

1879 

1883 

Nagercoil,  South  India 

Thomas  M 'Robert,  M.  A. 

Glasgow 

1879 

1882 

Dreghorn 

David  S.  M'Lachlan 

" 

1879 

1883 

Coupar-Angus.           Joined 
Free  Church 

John  Robertson 

Denny 

1879 

1883 

Muirkirk,  d. 

Alexander  M.  Higgins 

Glasgow 

1879 

1883 

Larkhall,        Bellshill, 
America 

William  S.  Todd 

Dunfermline 

1880 

1884 

Motherwell,  Glasgow 

Robert  Russell 

Govan 

1880 

1884 

Catrine,  Shotts,  Natal 

John    C.    Neil,    M.A., 

Coatbridge 

1881 

1885 

Rutherglen,          Greenock, 

B.D. 

Hoylake 

David  Hobbs,  M.A. 

Aberdeen 

1881 

1884 

Coatbridge,  Journalism 

James    C.     M  'Lachlan, 

Glasgow 

1881 

1885 

Montrose,  Lanark,  Stirling 

M.A. 

James  Hume 

Leith 

1881 

1885 

Thornhill,  Carlisle 

Alexander  Hill 

Govan 

1882 

1886 

Glasgow,   Muirkirk,   Shap- 
insay, Melrose,  Wick 

Robert  Rae 

Glasgow 

1883 

1887 

Arbroath,  Edinburgh 

William  G.Allan,  M.A. , 
B.D. 

Edinburgh 

1883 

1887 

Melrose,  Stockport 

John  Muir 

)j 

1883 

1887 

Glasgow,  Edinburgh.  Join. 
U.P. 

Andrew  Ritchie,  M.  A. 

,, 

1884 

1888 

Langholm,  Greenock 

John  Crawford 

Eyemouth 

1884 

1888 

Lanark,  Dumbarton 

David  Z.  H.  Forson 

Glasgow 

1884 

1888 

Dalmellington,        Coupar- 
Angus 

John  E.  Christie 

,, 

1884 

1888 

Sanquhar,  Darvel 

Joseph  L.  King 

Wishaw 

1884 

1888 

Ardrossan,       Fraserburgh. 
Joined  Free  Church 

Charles        Richardson, 

M.A. 

,, 

1884 

1888 

Bathgate,  Leith,  Glasgow 

James  Neil 

Coatbridge 

1884 

1888 

Shotts,  Forres,  Manchester 

A.  F.  Ferguson 

Buccleuch,  Edinburgh 

1884 

1888 

Arbroath,  Queensland 

John  M.  Forson 

Dundas  St.,  Glasgow 

188.5 

1889 

Cumnock,  Glasgow 

James  Mitchell 

J>                                      5> 

1885 

1889 

Broxburn.        Joined    Free 
Church 

W.  S.  Angus 

Govan 

1885 

1889 

Selkirk,  Blackburn 

James  M.  Cowan 

Muslin  St.,  Glasgow 

1886 

1889 

Ardrossan,  So.  Africa,  d. 

William      J.      Ainslie, 

Buccleuch,  Edinburgh 

1886 

1890 

Belfast,  Greenock 

M.A. 

J.    Morison    Gladstone, 
M.A. 

Dundas  St.,  Glasgow 

1887 

1890 

Joined  Scot.  Episc.  Ch. 

John  Penman 

Motherwell 

1888 

1892 

Dalbeattie 

Wm.  Kirk,  M.A. 

Tillicoultry 

1888 

1892 

Bathgate 

James  Wallace 

Montrose  St.,  Glasgow 

1888 

1892 

Thornhill 

James  W.  Gillies 

Paisley 

1888 

1892 

Quilon,  India,  Newcastleton 

Alexander  PolIock,M.A. 

,, 

1888 

1892 

Selkirk,  Falkirk 

John  M.  Ure 

Dennistoun,  Glasgow 

1888 

1892 

Linlithgow,         Cuddapah, 
India 

A.  J.  Forson 

Dundas  St.,  Glasgow 

1889 

1893 

Dundee 

Robert  Hunter 

Paisley 

1889 

1894 

Forres,  England 

Thomas  G.  Taylor,  M.A. 

Buccleuch,  Edinburgh 

1889 

1893 

Eyemouth,  Kendal 

270 


CONGREGATIONALISM   IN    SCOTLAND 


Date  of 

Date  of 

Remarks. 

Name. 

Church. 

admis- 
sion. 

ordina- 
tion. 

d.  means  deceased. 

Robert  M 'Queen 

Buccleuch,  Edinburgh 

1889 

1893 

Clydebank 

David  Aitken 

Hamilton 

1890 

1894 

Muirkirk,  Lanark 

James  Hamilton 

,, 

1890 

1894 

Catrine 

John  A.  Lees 

Galashiels 

1890 

1894 

Glasgow,  Stewarton 

George  M'Kendrick 

AVishaw 

1890 

1894 

Langholm.     L.M.S. 

Gordon  L.  M'Lachlan 

Montrose  St.,  Glasgow 

1890 

1894 

Arbroath,  America 

Alexander  Peart 

Montrose 

1890 

1893 

Springburn,       Wyndberg, 
So.  Africa 

Robert  Rollo 

Dreghorn 

1890 

1894 

Kilwinning,  Springburn 

Winning  Russell 

Muslin  St.,  Glasgow 

1890 

1894 

Selkirk 

John  Heggie 

1894 

1896 

James  Adam 

Moncur  St.,  Glasgow 

1891 

1895 

Wishaw 

John  G.  M'Garva 

Dundas  St.,  Glasgow 

1891 

189.5 

Shotts 

R.  C.  Richardson 

Wishaw 

1891 

1895 

Greenock 

John  Twaddell 

Hamilton 

1891 

Maxwell  R.  Kirkpatrick 

Dalbeattie 

1892 

1896 

Coatbridge 

John  Masterton 

Buccleuch,  Edinburgh 

1892 

1896 

Ardrossan 

Arthur  M'Connachie 

Paisley 

1892 

1896 

Wick,  Ayr 

Thomas  M'Kendrick 

Wishaw 

1892 

1896 

Innerleithen 

THE  UNITED  HALLS,    1896-1900. 


Wm.  Moncrieff,  M.A. 

Perth 

* 

1892 

1898 

Bowdon 

Robert  Aslimhurst 

Dairy,  Edinburgh 

* 

1895 

1897 

Belfast 

J.  I.  Martin 

Govan 

* 

1896 

1898 

Aberdeen,  Belfast 

G.  M'E.  M'Dougall 

Oban 

* 

1892 

1899 

Maryport 

J.  M.  Dower 

Belmont,  Aberdeen 

* 

1896 

1900 

S.  Africa 

Donald  Grigor 

Avoch 

* 

1897 

1900 

Walkerburn 

G.  G.  M'Arthur 

George  Sq.,  Grepnock 

* 

1897 

Preacher 

Andrew  ScouUer 

Shotts 

+ 

1893 

1898 

Dalmellington 

D.  W.  Gaylor 

Hawick 

t 

1894 

1898 

Sanquhar 

Robert  Howieson 

Tillicoultry 

t 

1894 

1898 

Hankey,  S.  Africa 

James  D.  Liddell 

Stirling 

t 

1894 

1898 

Ch'as  Yang,  Mongolia 

R.  D.  E.  Stevenson 

Dundas  St.,  Glasgow 

t 

1894 

1898 

Selkirk 

F.  L.  London 

Motherwell 

f 

1895 

1899 

Muirkirk 

John     Murphy,    M.A., 

Lanark 

t 

1895 

Preacher 

B.D. 

John  R.  Ramsey 

Shotts 

t 

1895 

1899 

Newburgh 

Robert  Whiteford 

Stewarton 

t 

1894 

1898 

Blantyre 

Charles  Robertson 

Wishaw 

t 

1895 

1898 

Wu  Chang,  China 

A.  B.  Halliday 

Moncur  Street,  Glasgow 

1896 

Preacher 

James  Cossar 

Port- Glasgow 

1896 

Died  while  a  student 

M.  C.  Roberts 

Ardrossan 

1896 

On  Roll  in  1900 

Arthur  Shand 

Belniout,  Aberdeen 

1898 

Robert  Steel 

Alnwick 

1896 

J.  Brown 

Moncur  St.,  Glasgow 

1898 

J.  Safely 

Glasgow 

1898 

P.  J.  Green 

Belmont  St.,  Aberdeei 

1 

1898 

W.  Orr 

Dundas  St.,  Glasgow 

1898 

J.  M.  Wright 

Uddingston 

1898 

R.  Steen 

Motherwell 

1898 

G.  Scanlon 

Dreghorn 

1898 

W.  Watson 

Dreghorn 

1898 

W.  Terrett 

Dairy,  Edinburgh 

1899 

*Commenced  studies  in  C.U.  Theological  Hall.  t  Commenced  studies  in  E.U.  Theological  Hall. 


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271 


APPENDIX. 


While  it  is  interesting  to  note  the  fact  of  the  religious  movement 
in  Scotland  that  took  place  in  the  later  years  of  last  century  as, 
to  a  large  extent,  the  outcome  of  the  quickened  intellectual  and 
religious  life  that  was  then  manifested,  it  is  still  more  interesting 
to  note  that  it  was  chiefly  owing,  in  the  providence  of  God,  to 
the  labours  of  a  few  earnest  and  active  Christian  men  that  this 
movement  resulted  in  the  formation  of  the  great  majority  of  the 
Congregational  churches  in  Scotland.  As  the  names  of  these 
men  have  been  frequently  mentioned,  it  may  be  well  to  give  a  few 
biographical  notes  of  each  of  them. 

Robert  Haldane,  at  the  time  when  his  interest  in  spiritual 
things  was  awakened,  was  a  landed  proprietor  living  on  his  estate 
at  Airthrey,  near  Stirling.  He  had  been  a  captain  in  the  Royal 
Navy,  but  had  retired  in  1783.  During  the  following  ten  years 
his  time  was  spent  on  his  estate,  and  in  the  occupations  of  a  country 
gentleman.  Describing  his  life  up  to  this  time  he  said,  "  As  to 
religion,  I  contented  myself  with  that  general  profession  which  is 
so  common  and  so  worthless,  and  that  form  of  godliness  which 
completely  denies  its  power.  I  endeavoured  to  be  decent,  and 
what  is  called  moral,  but  was  ignorant  of  my  lost  estate  by 
nature,  as  well  as  the  strictness,  purity,  and  extent  of  the  Divine 
law.  While  I  spoke  of  a  Saviour,  I  was  little  acquainted  with 
His  character,  the  value  of  His  sufferings  and  death,  the  need  I 
stood  in  of  the  atoning  efficacy  of  His  pardoning  blood,  or  of  the 
imputation  of  His  perfect  obedience  and  meritorious  righteous- 
ness, and  the  sanctifying  influences  of  the  Eternal  Spirit  to  apply 
His  salvation  to  my  soul."  Among  the  men  whose  society  Mr. 
Haldane  enjoyed  at  the  time  of  his  residence  at  Airthrey  were 
Dr.  Campbell  of  Kippen,  Mr.  Somerville,  and  Mr.  Innes,  one  of 
the  ministers  of  the  Established  Church  in  Stirling,  and  Mr. 
Sheriff"  of  St.  Ninians.  Much  of  their  conversation  was  about 
the  French  Revolution,  and  the  somewhat  radical  ideas  of  social 
and  political  reform  which  it  had  stirred  in  the  minds  of  thought- 

272 


APPENDIX  273 

ful  men  at  the  time.  But  there  was  mingled  with  this  conversa- 
tion many  references  to  higher  themes,  and  they  talked  much  of 
the  bearing  of  passing  events  upon  religion  and  religious  life. 
The  result  was  that  Mr.  Haldane's  interest  in  religion  increased, 
and  he  began  to  study  Christianity  in  all  its  bearings,  with  the 
desire  to  arrive  at  some  settled  convictions  on  a  subject  which 
had  become  to  him  of  highest  importance.  Gradually  the  light 
broke  in  upon  his  mind,  and  there  followed  a  complete  surrender 
of  his  heart  and  life  to  Christ  as  his  Saviour.  Mr.  Haldane 
related  in  later  years  that,  although  he  traced  his  turning  to  God 
to  the  instructions  of  his  mother,  and  never  had  been  without 
convictions  from  the  time  he  was  nine  years  old,  and  although  he  did 
not  attribute  his  conversion  to  any  other  human  agency,  yet  that,  if 
he  were  to  point  out  the  individual  from  whom  he  had  derived 
most  spiritual  light  at  the  beginning  of  his  career,  he  would 
mention  a  journeyman  mason,  of  the  name  of  Klam,  or  Clam,  of 
Menstrie,  during  a  walk  which  the  two  had  through  the  woods  of 
Airthrey.  Through  the  conversation  of  this  good  man  he  saw  the 
Gospel  to  be  indeed  glad  tidings,  and  in  1795  he  began  to  live 
the  life  of  a  fully  persuaded  and  earnest  Christian  man.  He  died 
in  1842. 

James  Alexander  Haldane  was  also  connected  with  the  naval 
service,  from  which  he  retired  in  1795.  He  had  lost  his  mother 
while  he  was  in  infancy.  About  a  year  before  his  retirement, 
while  on  his  ship,  the  "  Melville  Castle,"  at  Gosport,  and  having 
much  time  on  his  hands,  he  began  to  think  he  would  pay  a  little 
more  attention  to  the  Bible  than  he  had  given.  The  result  was 
that  the  more  he  read  it  the  more  worthy  it  appeared  of  God; 
and  after  examining  the  evidences  by  which  Christianity  is  sup- 
ported, he  became  fully  persuaded  of  its  truth.  Speaking  of  this 
time  he  said,  "  However  dark  my  mind  still  was,  I  have  no  doubt 
but  that  God  began  a  work  of  grace  on  my  living  soul  on  board 
the  '  Melville  Castle.'  His  voice  was  indeed  still  and  small,  but  I 
would  not  despise  the  day  of  small  things,  nor  undervalue  the 
least  of  His  gracious  dealings  towards  me.  There  is  no  doubt 
that  I  had  sinned  against  more  light  than  many  of  my  companions 
who  have  been  cut  off  in  their  iniquities,  and  that  I  might  justly 
have  been  made  a  monument  of  His  wrath."  Mr.  Haldane  died 
in  1851, 

"  Between  the  brothers  there  was  much  similarity  in  point  of 
talent  and  disposition,  but  there  were  also  strong  shades  of  differ- 
ence. Both  were  bold,  ardent,  and  energetic.  In  the  younger 
there  was  greater  quickness  of  perception  and  readiness  of  utter- 
ance, whilst  in  the  elder  there  was  greater  depth  and  originality 
of  character  as  well  as  a  larger  infusion  of  habitual  caution.  In 
both  there  was  a  deep  spring  of  genuine  benevolence  ;  but  in  the 
younger   brother  it    was    more   apparent,   and   his  affectionate 

s 


274  CONGREGATIONALISM    IN    SCOTLAND 

friendship  was,  in  its  generosity  and  disregard  of  self,  in  his 
earlier  years,  prone  to  overleap  the  strict  bounds  of  prudence. 
This  had  often  been  remarked  by  their  earlier  associates,  and 
whilst  both  were  daring  James  was  more  ready  to  carry  his  object 
by  a  sudden  dash,  while  Robert  was  more  wary  and  thoughtful. 
Yet  such  are  the  contradictions  that  meet  us  in  the  analysis  of 
character,  that  it  sometimes  happened  in  the  course  of  their  lives 
that  Robert  Haldane  seemed  to  act  upon  impulse,  when  James 
hesitated  and  considered.  This  was  in  a  measure  the  case  with 
the  scheme  for  a  foreign  mission,  which  Mr.  R.  Haldane  adopted 
before  his  younger  brother  had  yet  made  up  his  mind  as  to  any 
plan  of  active  usefulness." 

John  Aikman,  a  native  of  Borrowstonness,  went  out  in  early 
life  to  Jamaica,  where  he  had  an  uncle  prosperously  settled  in 
business.  This  business,  with  all  his  property,  he  bequeathed  to 
Mr.  Aikman,  who,  having  determined  to  establish  a  circulating 
library,  returned  to  this  country  for  the  purpose  of  purchasing 
books.  "  He  saw  in  a  catalogue  the  title  of  '  Cardiphonia,  or 
Utterances  of  the  Heart,'  and  supposing  it  to  be  a  novel,  he 
purchased  and  commenced  reading  it.  The  book,  however, 
proved  very  different  from  what  he  had  expected,  and  became 
the  means  of  awakening  him  to  deep  concern  for  his  soul.  He 
returned  to  Jamaica,  but  he  could  no  longer  enjoy  the  kind  of 
society,  or  endure  the  desecration  of  the  Sabbath,  which  at  that 
time  he  found  there.  He  therefore  resigned  his  business  into  the 
hands  of  a  partner,  and  returned  home  with  the  determination  of 
devoting  himself  to  the  cause  of  Christ.  He  was  fully  prepared 
to  enter  into  the  reviving  spirit  of  the  times,  taking  part  in  the 
very  first  efforts  for  introducing  the  Gospel  into  places  destitute 
of  it.  He  died  as  pastor  of  the  church  in  North  College  Street, 
Edinburgh,  in  1834. 

John  Campbell  had  enjoyed  the  benefit  of  a  good  education  in 
the  High  School  of  Edinburgh,  but  afterwards  engaged  in  trade, 
and  had  a  large  ironmonger's  shop  in  the  Grassmarket.  "He 
was  in  Edinburgh  the  living  model  of  a  city-missionary,  a  district 
visitor,  a  Scripture  reader,  a  tract  distributor,  and  a  Sabbath 
school  originator  long  before  Christians  had  learned  to  unite 
themselves  together  in  societies  to  promote  these  objects.  His 
warehouse  was  the  only  repository  in  Edinburgh  for  religious 
tracts  and  periodicals,  and  became  a  sort  of  house  of  call,  or  point  of 
reunion,  for  all  who  took  an  interest  in  the  kingdom  of  Christ." 
After  having  joined  in  earnest  co-operation  with  the  Haldanes, 
Mr.  Aikman,  and  others,  in  inaugurating  the  good  work  described 
in  these  pages,  he  became  a  preacher,  author,  minister,  and 
missionary-traveller  in  the  unexplored  interior  of  Africa.  He 
died  in  1840. 

The  Rev.  George  Cowie,  who  was  the  minister  of  the  Congre- 


APPENDIX  275 

gational  church  in  Montrose,  colleague  of  Mr.  Aikman  in  Edin- 
burgh for  some  years,  and  one  of  the  tutors  of  the  theological 
classes  supported  by  Mr.  Haldane,  was  one  of  those  who  took  a 
leading  part  in  the  various  movements  connected  with  the 
formation  of  churches  in  the  early  part  of  this  century,  although 
his  name  was  not  so  prominent  as  that  of  many  others.  He  was 
one  of  the  earliest  advocates  and  defenders  of  "  lay  preaching," 
and  in  the  pages  of  the  Missionary  Magazine  wrote  many  papers 
the  value  of  which  M^as  recognised  by  the  brothers  Haldane  and 
others  as  greatly  aiding  the  good  work  in  which  they  were 
actively  engaged.  As  a  theological  tutor  he  had  great  influence 
on  the  young  men  who  afterwards  became  the  first  pastors  of  the 
churches,  and  was  held  by  them  in  high  respect  for  his  wise 
counsel,  devoted  zeal,  and  self-denying  labours  for  the  churches. 
He  had  been  regularly  educated  for  the  ministry,  and  was 
"licensed"  by  the  presbytery  of  Brechin  about  the  year  1789. 
For  some  years  he  officiated  as  English  teacher  in  the  Montrose 
Academy  and  as  assistant  to  the  parish  minister  of  Dun,  in  the 
neighbourhood  of  Montrose,  But,  although  he  had  good  prospects 
of  a  comfortable  settlement  in  connection  with  the  Established 
Church,  he  resigned  his  position  about  1796,  owing  to  his  dis- 
satisfaction with  the  manner  in  which  affairs  were  conducted  in 
that  body,  and  especially  to  his  dislike  to  subscription  to  its 
doctrinal  formulae,  which,  he  said,  "terrified"  him,  and  owing 
also  to  his  growing  conviction  that  a  simpler  and  more  Scriptural 
church-life  was  preferable  to  that  which  he  found  in  connection 
with  the  Establishment  or  the  various  non-established  churches. 
For  some  time  he  remained  unsettled  and  out  of  connection  with 
any  of  the  churches,  until  in  1797  he  heard  Messrs.  Haldane  and 
Aikman  preach  in  Montrose,  when  he  said,  "  These  men  appear 
to  combine  purity  of  doctrine  and  discipline,  with  zeal  to  preach 
the  Gospel  to  all  men.  This  will  do.  I  will  go  with  them,  for  I 
perceive  God  is  in  them  of  a  truth."  Mr.  Cowie  forthwith 
became  an  earnest  preacher  of  the  Gospel  in  Montrose  and 
neighbourhood.  For  some  time  he  worshipped  with  a  few  Old 
Scots  Independents  who  met  in  a  garret  room,  and  who  had  two 
poor  tradesmen  as  their  elders  or  pastors.  At  the  death  of  one 
of  them  the  small  church  was  dissolved,  but  about  half  of  them, 
along  with  others,  placed  themselves  under  the  pastoral  care  of 
Mr.  Cowie,  and  in  1801  he  was  ordained  as  their  pastor.  In 
1804  he  left  for  Edinburgh  to  act  as  tutor  of  Mr.  Haldane's 
classes,  and  in  1813  returned  to  Montrose,  where  he  laboured 
until  1824,  after  which  he  removed  to  Edinburgh,  and  died  there 
in  1829. 

William  Innes  was  minister  of  the  Established  church  in 
Stirling  and  chaplain  to  the  garrison.  He  was  the  brother-in-law 
of  Mr.  Robert  Haldane,  over  whom  he  had  great  spiritual  influ- 

S2 


276  CONGREGATIONALISM    IN    SCOTLAND 

ence  in  the  earlier  days  of  Mr.  Haldane's  Christian  life,  and 
latterly  became  his  and  Mr.  James  Haldane's  fellow-worker  in 
preaching  the  Gospel  throughout  the  country.  He  became  tutor 
of  the  theological  classes  for  young  men  instituted  by  Mr.  R. 
Haldane  in  Dundee,  and  at  the  close  of  this  service  became  pastor 
of  a  Baptist  church  in  Edinburgh.     He  died  in  1855. 

Greville  Ewing  was  colleague  to  the  Rev.  Dr.  Jones,  minister  of 
Lady  Glenorchy's  Chapel,  Edinburgh,  in  1793,  a  position  which 
he  resigned  in  1798.  He  became  pastor  of  the  first  Congregational 
church  formed  in  Glasgow,  tutor  of  the  theological  class  instituted 
there  by  Mr.  Robert  Haldane,  and  one  of  the  tutors  of  the  Glasgow 
Theological  Academy.     He  died  in  1840.^ 

The  names  of  many  other  devoted  men  are  inseparably  associated 
with  the  good  work  of  the  closing  years  of  the  century — such  as 
the  Rev.  Charles  Simeon  of  Cambridge,  the  Rev.  Rowland  Hill  of 
London,  Rev.  Joseph  Rate  of  Alnwick,  Dr.  Bogue  of  Gosport, 
etc. ;  but  their  share  in  the  work  was  only  occasional,  while  the 
brethren  above  mentioned  were  not  only  its  original  promoters 
but  laboured  in  it  continuously  from  the  outset. 

B. 

"  Genuine  Christians  had  long  lamented  the  decay  of  vital 
religion  in  the  land.  The  ministers  of  the  olden  time  who  had 
survived  the  persecutions  of  the  Stuarts  preached  the  doctrines  of 
the  standards  of  the  church,  established  at  the  Reformation.  But 
not  a  few  of  the  ministers  who  had  conformed  to  the  establishment 
which  had  existed  before  the  Reformation  were  continued  in  their 
parishes  on  their  conforming  to  the  new  establishment,  and  many 
of  them  were  by  no  means  evangelical  preachers.  To  what  extent 
the  latter  had  an  influence  in  producing  the  state  of  things  which 
very  soon  followed  it  is  not  easy  to  say ;  but  that  they  had  an 
influence  can  hardly  be  doubted.  Be  this  as  it  may,  it  was  not 
long  till  a  great  change  took  place  in  the  doctrinal  views  of  a  great 
proportion  of  the  young  clergy.  The  ethical  discussions  common 
at  that  time  became  fashionable  in  Scotland.  Sir  Henry  Moncrieff", 
in  his  life  of  Dr.  Erskine,  says  :  '  There  was  certainly  at  this  time 
in  Scotland  a  class  of  preachers  who,  besides  the  absurd  aflFectation 
of  bringing  their  public  instructions  from  Socrates,  Plato,  or  Seneca, 
rather  than  from  the  morality  of  the  Gospel,  distinguished  them- 
selves by  an  ostentatious  imitation  of  Francis  Hutchinson  and  the 
Earl  of  Shaftesbury.'  Cold  disquisitions  were  delivered  which 
spoke  neither  to  the  hopes,  nor  to  the  fears,  nor  to  the  aff'ections ; 
so  that  the  church  became  in  many  instances  the  dormitory  of  the 

^  The  above  notes  are  taken  from  the  Lives  of  Robert  and  James  Hal- 
dane, Campbell's  Life,  Times  and  Missionary  Enterprises,  Memoir  of  the 
Life  of  George  Coioie,  by  Dr.  D.  Davidson,  and  Memoir  of  Greville  Eioing. 


APPENDIX  277 

parish.  Pelagian  and  Sociniau  heresies  came  to  be  openly  taught 
in  not  a  few  pulpits,  while  in  others  they  were  introduced  in  a 
more  covert  manner.  And  where  such  corrupt  doctrines  were  not 
taught,  there  were  errors  inculcated  which,  though  more  refined, 
were  not  less  dangerous.  In  various  ways  there  was  a  systematic 
perversion  of  the  Gospel  of  Christ  by  reiterated  statements  of  a 
character  altogether  self-righteous.  The  true  ground  of  hope  to 
a  sinner  was  never  brought  forward,  or,  if  any  reference  was 
made  to  it,  the  object  was  to  hold  it  up  to  ridicule  and  scorn. 
The  doctrine  of  salvation  through  faith  in  the  expiatory  work  of 
Christ  was  reproached  as  hostile  to  morality,  and  this  too  often 
by  men  whose  own  immoralities  were  foul  and  flagrant.  Religion, 
where  any  attention  was  paid  to  it,  became  cold  and  speculative ; 
but  in  many  quarters  it  was  altogether  disregarded,  for  the  people 
had  sunk  into  a  listless  indifference  and  a  torpid  apathy.  Had  it 
not  been  that  the  different  bodies  of  evangelical  dissenters  kept 
alive  the  knowledge  of  the  Gospel  in  certain  districts  of  the 
country,  it  must,  to  all  human  appearance,  have  become  extinct, 
not  only  in  them,  but,  by  a  natural  process,  even  in  some  other 
quarters.  In  cases  where  gross  error  was  not  taught,  there  was 
fearful  poverty  of  Scriptural  knowledge  and  of  the  fruits  of  personal 
study  and  observation.  There  was  a  monotonous  repetition  of  a 
few  common-place  topics  ;  the  same  images,  like  so  many  natural 
and  necessary  shadows,  waited  on  the  statements ;  and  the  con- 
sequence was  that  the  church  was  a  picture  of  still  life.  In  the 
course  of  time  men  arose  who  gave  a  more  respectable  appearance 
to  a  system  radically  the  same.  The  polished  classes  were  charmed 
by  the  meagre  theology  and  superficial  morality  of  Blair.  Not  a 
few  followed  in  his  wake  :  but  we  have  but  to  glance  at  the  flimsy 
compositions  bearing  the  name  of  sermons  by  the  men  of  this 
school,  and  so  highly  lauded  by  those  who  fancied  themselves  to 
be  people  of  taste,  to  perceive  how  low  the  state  of  knowledge  and 
of  piety  must  have  been  among  them.  In  the  meantime  the  lower 
orders  of  society  were  sinking  deeper  and  deeper  into  a  state  of 
utter  ignorance,  infidelity,  and  immorality.  Corrupt  doctrines,  the 
prostitution  of  the  solemn  ordinances  of  Christ  to  all  who  chose, 
and  the  utter  neglect  of  church  disciphne,  fearfully  prevailed.  An 
empty  form  of  religion  was  observed,  while  the  power  of  it  was 
ridiculed.  There  is  pleasure  in  being  able  to  state  that  there  were 
ministers  in  those  days  of  the  highest  eminence  in  piety  and  in 
faithful  ministration  of  the  word  of  life,  and  that  around  them 
were  many  devoted  Christians.  These  mourned  over  the  scenes 
that  surrounded  them,  and  longed  for  a  change.  Much  good  was 
effected  by  their  instrumentahty.  But  such  men  were  few  and 
far  between. 

"It  ought  not  to  be  concealed,  however,    that   even   among 
those  who  were  called  evangelical  ministers,  both  in  and  out  of 


278  CONGREGATIONALISM    IN    SCOTLAND 

the  establishment,  there  were  not  a  few  whose  manner  of 
preaching  could  not  be  said  to  amount  to  all  implied  in  beseech- 
ing and  entreating.  While  there  was  a  correct  exhibition  of 
orthodox  doctrines,  there  was  little  feeling  on  the  part  of  the 
preacher,  and  little  effect  was  produced  on  the  minds  of  the 
hearers.  And,  as  may  be  supposed,  there  was  a  great  deal  of 
empty  formality,  even  where  what  is  called  evangelical  doctrine 
was  heard.  The  truths  of  the  Gospel  were  not  brought  home  to 
the  conscience,  as  they  ought  ever  to  be.  There  was  a  pertinacious 
adherence  to  forms  and  prejudices  which  fettered  exertions  on 
behalf  of  the  many  who  were  living  in  a  state  of  manifest  irreligion. 
There  is  a  wide  difference  between  the  frigidness  of  mere  didactic 
statements  and  the  warm  and  natural  manner  in  which  Divine 
truths  are  introduced  in  Scripture,  not  as  naked  propositions,  but  as 
intimately  connected  with  faith  and  hope,  with  repentance  and  joy, 
with  privilege  and  obedience — in  a  word,  with  all  the  graces  of  the 
Holy  Spirit,  and  with  all  the  duties,  immunities,  and  prospects  of 
the  Christian  ;  and  connected,  also,  with  the  guilt,  the  danger,  and 
the  responsibilities  of  the  unbelieving  and  the  impenitent.  " — 
David  Russell,  D.D.,  of  Dundee,  quoted  in  "Memoir  of  Greville 
Ewing,"  pp.  621-623. 

C. 

"  Pastoral  Admonition  addressed  by  the  General  Assembly  of 
the  Church  of  Scotland,  met  at  Edinburgh,  May  23,  1799,  to 
all  people  under  their  charge. 

"  Dearly  beloved  Brethren, 

"You  well  know  that  it  has  been  prophesied  in  Scrip- 
ture that  in  the  last  days  perilous  times  were  to  come,  when  many 
false  teachers  should  arise,  scoffers  walking  after  their  own  lusts, 
and  when  men  should  turn  away  their  ears  from  the  truth.  The 
prophecy  has  been  brought  to  our  recollection  by  the  subjects 
which,  in  the  course  of  the  business  of  this  Assembly,  have  come 
under  our  review.  We  have  contemplated  with  devout  rever- 
ence events  in  the  conduct  of  the  Divine  government  which 
appear  to  us  to  be  a  fulfilment  of  this  prophecy,  and  from  a  sense 
of  the  dangers  to  which  you  are  exposed  by  these  events  we  feel 
ourselves  bound  in  duty  and  engaged  by  affection  to  issue  this 
fatherly  admonition,  which  your  ministers,  in  the  name  and  by 
authority  of  the  General  Assembly  of  the  Church  of  Scotland,  will 
read  to  you  from  their  pulpits. 

"It  is  too  well  known  that  in  a  neighbouring  country  an  evil 
and  pernicious  spirit  has  arisen  which,  like  a  pestilential  vapour, 
has  spread  its  malignant  influence  over  several  surrounding  states. 
The  unhappy  nation  of  the  French,  not  content  with  having  first 
slaughtered  their  sovereign,  and  overturned  their  own  govern- 
ment, not   content   with   endeavouring   by   acts   of  violence   to 


APPENDIX  279 

subvert  the  established  governments  of  other  nations,  and  to 
introduce  among  them  their  own  principles  of  rebellion  and 
anarchy,  have  also  impiously  attempted  to  wage  open  war  against 
the  Christian  faith.  They  have  shut  up  their  churches,  studied 
to  abolish  the  memory  of  the  Lord's  Day,  declared  the  belief  of  a 
future  state  to  be  an  empty  dream,  and  by  their  emissaries  and  by 
their  numerous  publications  have  sought  to  spread  everywhere 
abroad  their  atheistical  tenets,  and  to  render  every  nation  dis- 
satisfied with  their  own  rulers,  with  their  governments,  ecclesias- 
tical and  civil. 

"Hence  has  arisen  that  variety  of  books  and  pamphlets  con- 
taining the  most  impious  opinions  and  propagating  the  spirit  of 
sedition  and  rebellion  which  have  been  disseminated  with  much 
care  among  all  ranks  of  men  in  this  land.  While  such  doctrines 
are  abroad,  and  many  through  ignorance  or  inadvertence  are  in 
hazard  of  being  poisoned  by  them,  the  solicitude  which  we  enter- 
tain for  your  welfare  both  in  time  and  in  eternity  has  led  us  to 
warn  you  against  the  seduction  of  false  teachers.  Now  is  the 
time,  dear  brethren,  to  show  that  you  are  not  ashamed  of  your 
blessed  Saviour,  and  of  His  words,  '  Earnestly  to  contend  for  the 
faith  which  was  once  delivered  unto  the  saints,' and  to  reject  with 
indignation  that  false  philosophy  pregnant  with  lies  which  has 
wrought  so  much  mischief  amongst  mankind.  Listen  not  to  any 
insinuations  of  those  who  would  seek  to  pervert  you  from  the 
sound  and  good  principles  you  early  imbibed,  and  beware 
particularly  that  they  instil  not  into  your  minds  sentiments  of 
disaffection  to  that  wise  and  mild  government  under  which  you 
live.  Remember  with  gratitude  that  goodness  of  the  Almighty 
which,  when  so  many  other  nations  have  been  distracted  with 
civil  commotions  and  laid  waste  by  hostile  devastations,  has  pre- 
served you  in  tranquillity  and  peace,  '  every  man  under  his  own 
vine  and  his  own  fig-tree,'  enjoying  with  safety  the  fruit  of  his 
labours  under  the  protection  of  laws  which  afford  equal  justice  to 
the  poor  and  to  the  rich.  Instead  of  being  captivated  by  that 
empty  sound  of  liberty  which  has  proved  to  be  only  another  name 
for  anarchy  or  tyranny  let  zeal  for  true  religion  ever  remain  in 
your  minds,  united  with  attachment  to  our  happy  constitution, 
and  with  loyalty  to  that  gracious  sovereign  with  whom  Providence 
has  blessed  us. 

"It  is  much  to  be  lamented  that  whilst  we  are  assaulted  by 
false  principles  imported  to  us  from  abroad  there  should  of  late 
have  arisen  among  ourselves  a  set  of  men  whose  proceedings 
threaten  no  small  disorder  in  the  country.  We  mean  those  who, 
assuming  the  name  of  missionaries  from  what  they  call  the  Society 
for  the  Propagation  of  the  Gospel  at  Home,  as  if  they  had  some 
special  commission  from  Heaven,  are  at  present  going  through  the 
land,  not  confining  themselves  to  particular  stations,  but  acting 


280  CONGREGATIONALISM    IN   SCOTLAND 

as  universal  and  itinerant  teachers  and  as  superintendents  of  those 
who  are  established  tJie  teachers  of  religion  by  the  church,  intrud- 
ing themselves  into  their  parishes  without  any  call,  erecting  in 
several  places  Sunday  schools  without  any  countenance  from  the 
Presbytery  of  the  bounds,  the  minister,  or  the  heritors  of  the 
parish,  committing  in  those  schools  the  religious  instruction  of 
youth  to  ignorant  persons  altogether  unfit  for  so  important  a 
charge,  who  presume  not  only  to  catechise  but  also  to  expound 
the  Scriptures,  or  to  persons  notoriously  disaffected  to  the  civil 
constitution  of  the  country,  and  connecting  those  schools  with 
certain  secret  meetings  in  which,  as  we  are  informed,  every  person 
is  bound  not  to  spread  abroad  anything  that  is  said  or  done  to 
the  prejudice  of  any  of  the  members,  into  which  no  person  is 
admitted  without  the  consent  of  the  whole  of  the  members,  and 
which  keep  a  correspondence  with  other  societies  in  the  neigh- 
bourhood. You  see  the  men  who,  by  themselves  or  their 
associates,  conduct  those  Sunday  schools  or  secret  meetings, 
bringing  together  assemblies  of  men  in  the  fields  or  in  places  not 
intended  for  public  worship,  where,  pouring  forth  their  loose 
harangues,  the}^  frequently  take  the  liberty  of  censuring  the 
doctrine  or  the  character  of  the  minister  of  the  parish,  studying  to 
alienate  the  affections  of  the  people  from  their  own  pastors,  and 
engaging  them  to  join  this  new  sect,  as  if  they  alone  were 
possessed  of  some  secret  or  novel  method  of  bringing  men  to 
heaven. 

"Hitherto,  brethren,  you  have  regarded  a  regular  standing 
ministry  as  a  Divine  institution.  You  have  been  taught  that  the 
Lord  Jesus  Christ  Himself  did  not  act  in  a  public  character  with- 
out producing  and  proving  a  heavenly  commission  that  the  extra- 
ordinary endowments  which  He  conferred  upon  His  apostles  were 
their  warrant  for  appearing  as  the  preachers  of  His  religion,  and 
that  the  evident  connection  between  these  endowments  and  the 
appointment  of  the  first  ministers  of  the  Word  is  a  direction  to 
Christians  in  all  succeeding  ages  to  consider  the  office  of  public 
teachers  as  a  Divine  ordinance,  the  exercise  of  which  requires 
talents  corresponding  to  the  importance  and  difficulty  of  the 
charge.  You  know  that  the  church  of  Christ,  in  conformity 
to  these  principles,  prescribes  a  long  course  of  education  to  those 
who  are  trained  for  the  office  of  the  holy  ministry,  and,  in  order 
to  prevent  the  misapplication  of  literary  studies  or  talents,  requires 
from  all  whom  she  licenses  to  preach  the  Gospel  the  most  solemn 
engagements  that  they  will  adhere  to  the  standards  which  she  has 
published  of  her  doctrine,  worship,  discipline,  and  government. 
But  all  this  care  and  solicitude  concerning  the  ministry  of  the 
word  which  we  and  our  fathers  learned  from  Scripture  is  now 
ridiculed  as  unnecessary.  The  men  who  assume  the  character  of 
missionaries  declare  that  every  man  has  a  right  to  preach  the 


APPENDIX  281 

Gospel,  and  they  are  now  traversing  the  whole  country  as  evan- 
gelists without  any  sort  of  authority,  without  giving  any  pledge 
for  the  soundness  of  their  faith  or  the  correctness  of  their  morals, 
and  without  those  advantages  of  regular  education  and  of  pre- 
paratory knowledge  which,  under  every  form  of  a  Christian 
church,  ever  since  the  age  of  miraculous  gifts,  have  heen  held  as 
indispensably  necessary  for  the  useful  and  successful  discharge  of 
a  Gospel  ministry. 

"We  wish  to  judge  charitably  of  all  men.  We  are  willing  to 
hope  that  amongst  those  missionaries  there  are  several  worthy 
well-meaning  people  who  have  been  led  astray  by  men  more 
artful  and  designing  than  themselves.  But  it  is  impossible  not 
to  perceive  that  the  whole  scheme  and  the  manner  in  which  it  is 
conducted  discover  more  of  a  spirit  of  ambition  and  vanity  and  of 
a  desire  to  claim  a  lordly  dominion  over  your  faith  than  of  the 
spirit  of  the  Gospel,  which  is  a  meek,  an  humble,  and  a  peaceable 
spirit,  and  a  spirit  of  order,  and  not  of  confusion.  And  whatever 
may  be  the  intentions  of  some  who  have  engaged  in  this  scheme 
the  manifest  tendency  of  their  proceedings  is  to  foster  the 
violence  of  a  blind  intemperate  zeal,  to  unsettle  the  minds  of 
many,  to  throw  their  principles  loose  by  distracting  them  with 
novelties,  and  to  make  them  become  '  like  clouds  without  water, 
carried  about  of  winds.' 

"  You  may  have  been  led  by  curiosity  to  listen  for  a  while  to 
what  these  strange  and  self-authorised  teachers  of  religion  have  to 
say.  But  that  any  of  you  will  give  them  lasting  countenance  or 
adhere  to  them  as  guides,  forsaking  upon  that  account  the 
Established  Church,  in  whose  principles  you  were  baptised  and 
under  whose  wings  you  have  been  bred  up,  we  are  persuaded 
better  things  of  you  than  to  believe  or  suspect.  For,  is  it  to  be 
imagined  that  any  well-disposed  or  sober-minded  Christians  could 
think  of  deserting  those  houses  of  God  in  which  their  fathers 
have  so  often  worshipped,  and  which  have  so  often  resounded 
with  their  songs  of  praise,  in  order  to  follow  up  and  down  a  sect 
of  men  whom  you  know  not  whence  they  be  1  Is  not  the  Church 
of  Scotland,  which  has  been  distinguished  by  the  testimony  of 
many  generations  for  the  purity  of  its  doctrines  and  the  character 
of  its  ministers,  worthy  of  your  steady  and  most  zealous  attach- 
ment, that  church  in  defence  of  which  your  forefathers  fought 
and  bled,  and  which  has  produced  so  many  confessors  and 
martyrs  in  the  cause  of  our  common  faith  ?  Much  reason  there 
is  to  suspect  that  those  who  openly  profess  their  enmity  to  our 
ecclesiastical  establishment  are  no  friends  to  our  civil  constitution, 
and  that  the  name  of  liberty  is  abused  by  them,  as  it  has  been  by 
others,  to  cover  a  secret  democracy  and  anarchy.  Persevere, 
therefore,  in  those  principles  in  which  you  have  been  bred,  and 
which  you  have  hitherto  honourably  manifested.     Beware,  beloved 


282  CONGREGATIONALISM    IN    SCOTLAND 

brethren,  of  all  who  would  shake  your  attachment  to  the  Estab- 
lished Church  of  Scotland.  By  diligently  improving  those  stated 
means  of  instruction  which  she  provides  for  you,  and  always  con- 
sulting the  sacred  Scriptures  as  your  supreme  rule,  the  path  of 
duty  will  be  clearly  pointed  out  to  you.  But  those  who  '  heap 
to  themselves  teachers  having  itching  ears,'  those  who  are  con- 
tinually seeking  new  guides,  wander  into  many  unknown  paths 
which  lead  them  into  dangerous  snares  and  errors. 

"  In  these  giddy  times  when  the  love  of  innovation  so  much 
prevails,  and  when  the  spirit  of  innovation  has  broken  forth  in  so 
many  forms,  listen  to  the  words  of  truth  and  soberness.  '  We 
speak  as  to  wise  men,  judge  ye  what  we  say.'  Recollect  the 
counsel  and  practice  of  your  fathers,  recollect  your  own  experience 
of  instruction  and  edification,  under  a  well-ordered  and  regularly 
ordained  ministry.  'Stand,  brethren,  in  the  ways  and  see,  and 
ask  for  the  old  paths,  Avhere  is  the  good  way,  and  walk  therein, 
and  ye  shall  find  rest  for  your  souls.'  And  may  God  enlighten 
and  fortify  your  minds  by  His  good  Spirit,  and  amidst  all  dangers 
enable  you  to  '  behave  yourself  wisely  in  a  perfect  way.' 

"  Subscribed,  in  name  of  the  Assembly,  by 

"William  Moodie,  Moderator." 


The  End. 


GLASGOW  :    PRINTED   AT  THE  UNIVERSITY    PRESS    BY    ROBERT    MACLBHOSE   AND   CO. 


WORKS  BY  THE  SAME  AUTHOR. 

Churches  of  Christ:   Their  Constitution  and  Order. 

A  Manual  of  Congregational  Principles  and  Practice. 

1885. 
W.   Lindsay  Alexander,  D.D.,  LL.D.  :  His  Life  and 

Work.     1887. 
A  System  of  Biblical  Theology.     By  the  late  Dr. 

W.  Lindsay  Alexander.    2  Vols.     1888.    [Edited.] 


(0 


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