Historical Sketch of the Reformed Presbyterian Church of Scotland,

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[ILLUSTRATION: House in Falkland, Where Richard Cameron was born.]

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HISTORICAL SKETCH

OF THE

REFORMED PRESBYTERIAN CHURCH

OF SCOTLAND,

TO ITS UNION WITH THE FREE CHURCH IN 1876.

BY THE

REV. ROBERT NAISMITH,

CHIRNSIDE.

EDINBURGH:

JOHNSTONE, HUNTER, & CO.,

4 MELBOURNE PLACE.

1877.

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PREFACE.

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WHILE every human being ought to be a philanthropist, we do not blame those who love the members of their own family more than other human beings, or their own country more than other countries. We admit that such a preference is natural and reasonable. We also allow the propriety of feeling more deeply interested, in the history of our own nation or our own Church, than in the history of any other. But while a historian cannot be wholly free from the influence of such a preference, he is ever to remember that he is to write nothing but what he both BELIEVES and KNOWS to be true, though the facts recorded by him may be sometimes opposed to his personal likings. This is particularly necessary in writing a history of any particular section of the Christian Church. In this kind of writing partiality is apt to be intensified by sectarianism.

The history of a Christian Church should, to Christians at least, be interesting at any time, but there are particular times and occasions when it is more likely to attract the attention of the public. Such an occasion has recently occurred in Scotland. A Church, small in numbers, but

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ancient in origin, has harmoniously united with another comparatively large—modern in its distinctive name, yet ancient as any in its principles. This union has been compared to that of a mountain rill uniting with a mighty river—the rill comparatively long, in its rugged course, the river broad, deep, and rapidly widening. This rill rising among heath-clad hills, “flowered,” as James Renwick said, “with the graves of martyrs,” has long flowed among the moors and mountains of Scotland, satisfying the spiritual thirst of successive generations of “hill-fo’k.” Deepening and widening as it flowed onward, it gradually neared a noble river of water, similar in purity. The approach of the river and the rivulet being mutual, the confluence has been natural; and the result has called forth the congratulations of the nation—blessed by the united streams. The present attempt—not meriting the name of a history, but of a brief historic sketch—is humbly made by one who from infancy has drank from the rill as his father and grandfather did before him.

The sketch makes no claim to literary attraction, but the writer has endeavoured to condense historic truth. The attempt may help to inform the young, as to those Covenanters, to whom we owe so much. The rill of which we have been speaking has been generally known as the “Reformed Presbyterian Church of Scotland.” This somewhat pretentious-like name, was intended to be simply historical. The Church claimed to adhere to all the attainments of the First and Second Reformations in Scotland. But, though this was the proper and generally recognised name of the Church, it has also been known by other names. Having no ordained minister for a period of sixteen years, shortly after the Revolution of 1688, its members, consisting of several thousands,

Preface. iii

who met in associations chiefly in the south-west of Scotland, were called the “Society-men.” Having been previously driven by persecution to the mountains and moors of Scotland, they were sometimes called “Hill-fo’k.” Adhering to the principles of the strictest party of the Covenanters, the followers of Richard Cameron, the martyr, they have for nearly two centuries been called “Cameronians.” In 1706, the Rev. John MacMillan, minister of the parish of Balmaghie, in Galloway, after vainly attempting to bring the Established Church to acknowledge its defections from the attainments of the Second Reformation, left that Church and joined the followers of Cameron. From the circumstance that Mr MacMillan’s son and grandson were afterwards ministers in the same Church, its members were called MacMillanites. They were also during the last century called “Old Dissenters,” as they really were the oldest Presbyterian Dissenters in Scotland, though not seceders from the Established Church. They did not enter the Church established at the time of the Revolution, but claimed to represent an older and purer Church. They were not, as they had no reason to be, ashamed of any of these names; but their proper, distinctive, historic name by which they continued to be known till the time of the recent union was the one first mentioned. Both the Churches, now so happily united, may claim to be the Free, and at the same time the Reformed Presbyterian Church of Scotland—representing the attainments of the First and the Second Reformations—the Church of the Covenanters.

As an apology for writing this brief sketch of the history of his Church, the author may merely say, that since the time of the union he has often heard inquiries made for some such book. No such book has hitherto existed,

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so far as he is aware, except the historical part of the Testimony of the Reformed Presbyterian Church. That book was too bulky for the purpose of the inquirers, and was, moreover, defective, extending only to about 1840.

FREE CHURCH MANSE,

CHIRNSIDE, November 1876.

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CONTENTS.

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CHAPTER I.

INTRODUCTORY.

Religious condition of Scotland in the first six centuries—Columba—Introduction of Popery in the eleventh century—Lollards—Martyrdom of Hamilton, Wishart, and Mill—Permission given to read the Sacred Scriptures—John Knox—National Covenant—James VI. attempts to introduce Prelacy—He banishes Welsh and the Melvilles—Articles of Perth—Accession of Charles I.—Influence of Laud, &c., . . . 1

CHAPTER II.

THE SECOND REFORMATION—1638-9.

Basilicon Doron—Anglican doctrine of passive obedience—Hobbes—Lex Rex—Charles I. offends the Scottish nobles—Introduces the Liturgy—Jenny Geddes—The Tables—National Covenant renewed at Edinburgh—General Assembly of 1638—Alexander Henderson—Earl of Argyll—Petition sent by Covenanters to the King—Preparations for civil war—Covenanters take up arms—National committee in Edinburgh—General Alexander Leslie—Several castles taken by Covenanters—Marquises of Montrose, Huntly, and Hamilton—Covenanters march to the Borders under Generals Leslie and Monro—Leslie encamps on Dunse Law, . . . 10

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CHAPTER III.

1639-60.

King’s Popish allies in Ireland—Nonconformists in England—Laudean persecution—King versus Parliament—English Parliament reforms abuses—Westminster Assembly—Solemn League and Covenant—Objections to the Covenants—Westminster Confession of Faith, and Catechism—Mistaken loyalty of the Covenanters, . . . 24

CHAPTER IV.

1660-79.

Restoration of Charles II.—Resolutioners and Protesters—Act Recissory—Restoration of Episcopacy—Condemnation of the Covenants—Martyrdom of Marquis of Argyll and James Guthrie—Earl of Loudoun and Lord Warriston—Treachery of James Sharp—Ejectment of four hundred ministers—Their pulpits filled with Highland herds—Conventicles—Ensnaring oaths—Cruel proceedings at Dalry—Battle of Pentland—Captain John Paton—Torture by bootikins—Hugh Mackail—Indulgence—Conventicle at Beath Hill—Communion at East Nisbet, . . . 36

CHAPTER V.

1679-88.

Different opinions about lawfulness of resistance to the King—Highland host—Death of Archbishop Sharp—Battles of Drumclog and Bothwell Bridge—Greyfriars’ Churchyard—Covenanters banished and shipwrecked—Increased cruelties—Richard Cameron—His preaching, &c.—Sanquhar Declaration—Airdsmoss—United Societies—Death of Donald Cargill—James Renwick’s Informatory Vindication—Martyrdom of Marion Harvie and Isabel Allison—Margaret M‘Lauchlan and Margaret Wilson—Murder of John Brown of Priesthill by Claverhouse—“Killing-Times”—Baillie of Jerviswoode—Earl of Argyll—Alexander Peden—Martyrdom of Renwick, 53

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CHAPTER VI.

THE REVOLUTION OF 1688-1863.

Arrival of Prince of Orange—James VII. deposed—Cameronian Regiment—Defence of Dunkeld—Revolution Settlement—Reasons why the Cameronians would not enter into the Church then established—Objections subsequent—Rev. John Macmillan—Rev. John MacNeill—They send a petition to the General Assembly—A similar paper presented by the Societies in 1690—Early desire for union—Covenant renovation at Auchensaugh, 1712—Formation of first Presbytery, 1743—Formation of similar Church in America in 1752—Case of Messrs Hall and Innes—Publication of Testimony in 1761—The “Four Johns”—Subsequent increase of the Church—Home Mission work—Foreign Missions—Canada, New Hebrides, and Africa, . . . 70

CHAPTER VII.

DIVISION AND UNION—1863-76.

Discussions in regard to taking oaths to Government—Secession of Protesters in 1863—Negotiations for union with three other Churches, 1863-73—Statement of Principles of Reformed Presbyterian Church—Principles which the four negotiating Churches held in common—Other matters discussed—Suspension of union negotiations among these four Churches—Mutual eligibility of ministers agreed on—Negotiations between Free and Reformed Presbyterian Churches—Overture adopted by Reformed Presbyterian Church—Last separate meeting of Reformed Presbyterian Synod—Formal union of Free and Reformed Presbyterian Churches, . . . 85

CHAPTER VIII.

PRINCIPLES OF THE REFORMED PRESBYTERIAN CHURCH.

Works published on this subject—Formulas—“Distinctive Article” in former negotiations—Statement of Principles made to the Free Church Committee on Union—Principles of the two Churches virtually the same—No change required on either side, . . . 108