II. pursued this policy till 1687, when to favor Popery, he granted universal toleration.

During the reign of Charles II., the most determined efforts were made to establish Episcopacy in Scotland, and bring the whole nation to uniformity in the adoption of Episcopacy and the prohibition of all dissent. In the course of these endeavors hundreds of Presbyterian ministers were expelled from their livings and reduced to the utmost distress. The greatest barbarities were resorted to to bring the Scotch to submission, and it is stated on a monument in Grey Friars church-yard, that between the years of 1661 and 1668, eighteen thousand persons suffered death in Scotland, for their adhesion to the Presbyterian faith and order. The firmness of the Scotch in resisting these oppressions is honorable to them and to their church, and has been of great service to the cause of liberty. The infatuation of Charles II. in pressing Episcopacy on the Scotch, is in keeping with his singularly ill-judged devotion to arbitrary principles generally, and besides its essential injustice and impiety, was the greatest of political blunders. Injustice is always inexpedient. But the inexpediency of this religious crusade against all rational liberty, it would seem ought not to have been overlooked even by the most short-sighted politician.

On the accession of William, prince of Orange, at the rev olution of 1688, the Scotch Presbyterian Church regained its liberties and prerogatives, and has continued to enjoy them till the present time. Previous to this time, however, many had emigrated to North America, and were on hand, prepared to assist in laying the foundations of Presbyterianism on the Western continent.

The Seceders.

Tuis denomination was formed by secession from the church of Scotland, in A. D. 1733, when several preachers were ejected from their livings in consequence of their opposition to the law

of patronage. The ejected ministers formed themselves into an ecclesiastical court under the title of the Associated Presbytery. In 1827 they had nineteen presbyteries, and three hundred and thirty-three churches in Scotland. In the United States their order had in 1850, one general synod, thirteen presbyteries, two hundred and four churches, and nineteen thousand members.

Some other religious organizations have been established in Scotland, the principal of which are the Episcopalian and Congregationalist; but the most important is the Free Church, which was organized by a secession from the established church, in 1843. Nearly half the establishment united in this movement, and sustain themselves on the voluntary principle. The distinguishing principle of its organization is independence of the

state.

The character of Scotch Presbyterianism was somewhat modified by the circumstances of its origin. It did not begin with. the people forming churches, then church sessions, presbyteries, &c. It began with the clergy and nobility. The general assembly was instituted first, and the inferior courts organized by its authority. It was extremely exclusive in its policy. It would not fraternize with Congregationalism. It would not tolerate it. And since the adoption of the Westminster confession and catechisms, it has adhered to them as perfect and unerring standards of church faith and practice, which are on no account to be improved upon or departed from. Absolute conservatism in respect to church faith and order are as prominent elements of Scotch Presbyterianism, as they are of English Episcopacy or the Papacy. With the exception of the great Free church movement there is no progress in Scotland. All things remain as they were from the beginning; and the paramount object is to keep still, not to advance. The church has a great horror of change or innovation. This is undoubtedly carried to an extreme, and is the adoption of one of the worst elements of Papal superstition into Protestantism. Protestantism begins. with innovation, and having proceeded thus far, it stops, sets

up its landmark, and declares against all further progress as leading to anarchy and infidelity.

Scotland has produced no Jonathan Edwards. It has made no new contributions to Christian theology. Its greatest lights have only reflected the light of Calvin, Knox, and the Westminster divines. Even the distinguished Chalmers is not an exception to this. A result so inauspicious is not from want of genius or learning, nor from want of piety, but from undue devotion to a system, and the virtual abrogation of free inquiry on religious subjects. Judgment is forestalled and put under the absolute dominion of authority; and tradition, that idol god of the Catholics, is reinaugurated as supreme arbiter of truth ameng Scotch Presbyterians.

Notwithstanding these imperfections in Scotch Presbyterianism, the position of the Scotch churches is one of great dignity and usefulness. No national church, in modern times, has performed its duty better, or served its generation more ably and faithfully. And the effect of its ability and faithfulness appears in the dignified and exalted character of the Scotch people. Its Chalmers is not the greatest of men. He gave the world no new conceptions. He did not enlarge the field of knowledge or advance theology as a science; but he was an able expounder of the science as already laid down in the creeds and confessions of the church, and was able to wield it to good purpose as an instrument of religious cultivation and moral reform. The Scotch church is doing excellent service in the missionary cause, and some of its missionaries are among the most distinguished in the field. The Scotch metaphysicians have led the world for more than half a century in mental philosophy. While philosophy has run wild in Germany, and the most powerful German minds have been entirely misled from the paths of true discovery, to lose themselves in profitless speculations and refinements, the Scotch metaphysicians have pressed steadily forward in the path of observation, self-inspection, analysis and classification, putting down what they find and nothing more, and extended

the limits of useful knowledge in this direction. Piety and morality are generally prevalent in that country. Virtue is the rule, and vice the exception. As a fruit of their piety and order, the Scotch are generally above want. Famines are common in Ireland and in some other parts of Europe, but there are no famines in Scotland. The United States is overrun and oppressed with paupers imported from England, but none come from Scotland. They are not indigenous to that country. And if we inquire the reason why, it must be found in its religion.

That country has had its trials. It has passed through the fiery ordeal of severe persecutions. Its tribulations during its long struggles with its sovereigns, and its cruel persecutions and cruel wars, form one of the most affecting chapters in history. The resolute and heroic struggles of the church for its liberty, and the liberties of the nation, are creditable to the Scottish national character, and to the Christian religion. Scotland is a bright spot in the world. Piety, virtue, honesty, industry, wealth, prosperity and happiness, are widely diffused among all classes of its people. While it has few paupers and few criminals, it has many learned and excellent men, eminent lawyers, divines and general scholars; and has made important contributions to the advancement of learning in modern times. Its religion has been a great blessing to it, and that blessing has not been altogether kept at home. It has gone abroad on a mission of Christian philanthropy to remote parts of the heathen world, and carried its doctrines there as the great principle of human improvement and happiness. English Christians of all orders have done the same thing, and the wilderness of heathenism is budding and blossoming like the rose.

One of the ablest of the British Quarterly Reviews is the organ of Free Church Presbyterianism in Scotland.

It is to be hoped that the mission of the Scotch, in promoting the world's progress and the indefinite improvement of society, is not accomplished. There is much land yet to be possessed; and the ripened fields of the world call for laborers. Presby

terianism has done much good; but it cannot, without further modification, meet all the vast demands of suffering and misguided humanity.

CHAPTER XI.

THE FREE CHURCH OF SCOTLAND.

SEVERAL secessions and reorganizations of Presbyterianism have taken place in Scotland, since its first establishment in that country, in 1560. Of this description are the Associate and Reformed Presbyterians; who have maintained an independence for many years in Scotland, by the side of the establishment, and under its shadow, and extended themselves to other nations.

But the most important secession that has ever occurred in Scotland is that of the 18th of May 1843, which resulted in the organization of the free church of Scotland, in opposition to the government church. Dissatisfaction with the government authority and influences had existed for a long time, and several cases of a more than usually aggravated character having occurred, a large portion of the establishment was thoroughly aroused to resistance. But resistance in the establishment was vain. Not the least thing could be done. The members must submit or withdraw. The majority, as is usual, submitted; but a large proportion of the entire ministry and membership resolved, on a full consideration of the subject, to withdraw, and establish an independent ecclesiastical body. This secession comprehended several of the most eminent clergymen of the Scottish church, among whom were Doctors Chalmers, Gordon, Candlish and Welsh.

The time fixed upon for the secession was the meeting of the general assembly, May 18, 1843, and the public expectation