CHAP. IV. their friends.

The Assembly, 1796, and the

debate on missions.

But how religion fared under Dr. Hill's 1688

to

management of ecclesiastical affairs, may be understood by 1833. a single but most pregnant illustration.

The assembly of 1796, after Dr. Hill had been the recognized head of the moderate party for fifteen years, was the scene of a very remarkable discussion. Shortly before that period, missionary societies had begun to appear. In the spring of that very year the Edinburgh missionary society had been formed; its president was the distinguished divine and truly godly minister already mentioned, Dr. John Erskine of Greyfriars' church in that city, then in his seventyfifth year, but with a heart as warm and a head as active as ever in the cause of his great Lord and Master. It might well have been thought that at such a time, when the horrors of the French revolution were giving to the world so awful an example of the consequences of irreligion and infidelity, any proposition for the more extensive diffusion of the gospel might count on at least a respectful hearing Two synods from a christian church. Apparently in this belief, two of overtures in the synods of the church of Scotland had sent up overtures*

send up

favour of missions.

on the subject of missions to the general assembly; one of these was in general terms, asking only that the assembly should consider in what way they could best promote the missionary cause: the other was more definite, suggesting that a general collection in aid of missions should be recommended throughout the church by the general assembly. The religious Here then was a fair opportunity of testing the spirit of the Assembly assembly, and especially of the two parties in it whose printhis debate. ciples and proceedings the foregoing narrative has traced.

spirit of the

tested by

If there be any fact more prominent than another in the
history of the church of Scotland from the reformation down-

* The technical name for the propositions which any of the inferior courts of the church may address to the superior courts, for the purpose of opening up some question that appears to demand attention.

1688 wards, it is this, that erastianism and a low state of religion CHAP. IV. to have always gone together; while, on the other hand, the

1833.

V

character of

illustrated.

nary speech

evangelical spirit has ever been found in company with a
zeal for the liberties of the church and the rights of the
christian people. A connection so uniform cannot be acci-
dental, and it deserves the attentive consideration of those
who make light of such conflicts as this work describes.
Never, perhaps, on any occasion did the cold secularity of Religious
patronage-loving and people-oppressing moderatism come moderatism
out more palpably or painfully than in the memorable debate
on missions, in the assembly of 1796. The leading speaker
on the moderate side, the Rev. Mr. Hamilton of Gladsmuir,
boldly affirmed that, "to spread abroad the knowledge of
the gospel among barbarous and heathen nations seemed to
him highly preposterous, in as far as it anticipates, nay,
reverses the order of nature." "Men," he continued, Extraordi
"must be polished and refined in their manners before they
can be properly enlightened in religious truths. Philosophy
and learning must, in the nature of things, take the pre-
cedence. Indeed, it should seem hardly less absurd to make
revelation precede civilization in the order of time, than to
pretend to unfold to a child the Principia of Newton, ere he
is made at all acquainted with the letters of the alphabet.
These ideas seem to me alike founded in error, and thereforo
I must consider them both as equally romantic and visionary."
Christianity, according to Mr. Hamilton's views, seemed to
be designed and needed only to give a finishing touch in
the way of completing the progressive improvement of the
human race. To sccular civilization it belongs, according
to his theory, to rear up the fallen pillar of humanity, and
all that remains for the gospel is to decorate its summit

See a striking picture of this debate in a well-known pamphlet,
entitled The Two Parties in the Church of Scotland, by Hugh Miller.
J. Johnstone, Edinburgh, 1841.

of the Rev. ton of Gluds

Mr. Hamil

muir.

1833,

CHAP. IV. with an ornamental capital. As to the gospel being neces- 16SS sary to the salvation of the heathen, he unhesitatingly,to, denied it; and treated, as a "groundless anxiety," the concern which speakers on the evangelical side of the discussion had expressed in regard to their condition. Nay, not contented with maintaining that the heathen could do very well without the gospel altogether, he became eloquent in his admiration of their innocence, and in his alarm at the very thought of their being contaminated by intercourse with Europeans. "The untutored Indian or Otaheitian," he exclaimed, "whose daily toils produce his daily food, and who, when that is procured, basks with his family in the sun, with little reflection or care, is not without his simple virtues. His breast can beat high with the feelings of happiness of friendship, his heart can burn with the ardour of patriotism; and although his mind have not comprehension enough to grasp the idea of general philanthropy, yet the houseless stranger finds a sure shelter under his hospitable though. humble roof, and experiences that, though ignorant of the general principle, his soul is attuned to the feelings on which its practice must generally depend. But go-engraft on his simple manners, the customs, refinements, and, may I not add, some of the vices of civilized society, and the influence of that religion which you give as a compensation missionaries for the disadvantages attending such communications, will heathen. not refine his morals nor ensure his happiness."

The inno cence and

Savage life!

Danger of sending

to the

It was

in rising up to condemn these extraordinary sentiments, the aged and venerable Dr. Erskine, extending his arms towards the moderator, exclaimed-" Rax (reach) me that Dr. Erskine's bible." With the sacred volume in his hand, he reminded indignant the orator of moderatism and his admiring friends, that an inspired apostle accounted himself a debtor,-not merely to the polished Greeks, but to the unlettered barbarians, -not merely to the wise, but to the unwise, to preach

rebuke.