Life of Rev. George Donnell, first pastor of the church in Lebanon; with a sketch of the Scotch-Irish race

Front matter

Srom t^ feifirarg of

to t^e £i6rari? of

BX 9225 .D7 A6 1858 Anderson, T . C. , Life of Rev. George Donnell first pastor of the church sJ.

Chapter I

Utility of religious biography— Examples in Scripture— Birth of George Donnell-His parents Scotch-Irish-Most of the ministers and members of the Cumberland Presbyterian Church of the same race— How explained— Religious and political principles of the race — Eeasons for a sketch of the race H

Chapter II. The Scotch-irish

Christianity in Britain in the second century— How introduced— Barbarism of Ireland— First convert to Christianity— Saxon invasion- Saxons converted— Theological school at lona— Papacy in England —Presbyterian opposition— Ascendency of Catholicism— Retapso into barbarism— The Bible dispels the darkness — The Papacy abolished and episcopacy estabHshed— Ireland colonized by Scotch Presbyterians-Their character-Influence of climate-Revivals in Ireland— Persecutions jq

Chapter III. Scotch-irish In America

Emigration to America— Encounter Episcopacy in Virginia— Toleration in North Carolina— Alamance organized in 1764— Dr. Caldwell pastor— Persecution— Battle of Alamance— Revolution— Formality—McGready ^Q

(iii)

jy CONTENTS.

Chapter IV. Eevivals In North Carolina

McGready in North Carolina-A revival- Opposition -McGready

'fiJen'o Kontuc.y_01d Side -^ ^^^ ^"^ '.^ "^^W offence-Scotch-Irish New Side-McGready xn Kentucky-Revival -Tide rolls back to North Carolina-Great camp-meetmgs-Excitcment-Bodily exercises-Converts numerous-Prejudice overcome-Views of Drs. Caldwell, Hall, and McCorkle ^^

Chapter V. Scotch-irish In Tennessee

Indian Tribes-French Treaty-Fort Loudon first Anglo-Saxon settlement west of the Alleghany Mountains-Scotch-Irish m Tennessce-Watauga-French Lick-Cumberland counrty-Emigration to Cumberland-Navigation of Tennessee river-Settlement of Nashville in 1780-Indian hostilities-Scotch-Irish triumph-Termina^ tion of the war— Organization of counties

Chapter VI. State Of Society In The Cumberland Country

Privations of the settlers - Salt ten dollars per bushel -Without schools or churches-Peace brought teachers and ministers-McGee at Shiloh-Hodge and McAdoo-Dr. Hall-Revival in Kentucky-- Extends into Tennessee-Camp-meetings at the Ridge, Shiloh, and Beech in 1800-Many church members converted-Great demand for preaching-Anderson, Ewing, and King licensed-Rejected tho doctrine of fatality

Chapter VII. Spring Creek Church

Organized by Dr. Hall, in 1801-Rev. Samuel Donnell becomes pastor in 1802-His character-George Donnell, senior-Charges preferred against revival ministers by Craighead-His character- History of proceedings-Organization of the Cumberland Presbyterian Church-Spring Creek church remains Old School-Secession and organization of a Cumberland Presbyterian church 101

CONTENTS. V

CHAPTER Yin.

YOUTH AND CONVERSION OF GEORGE DONNELL.

Nothing in his boyhood indicating future distinction— Religiots education—Death Of his mother— A stepmother— George's disposition —An incident— George in school— On the farm— Put to a trade— Ill-health — Conviction and conversion HO

Chapter IX. Christian Life And Labor

Solicitude for his companions— Efforts for their conversion— Labors at night meetings— At camp-meetings— Skill in instructing mourners—Great success— Gifted in prayer and exhortation— A sweet singer— An incident— Conversion of his brother and sister— Call to the ministry — Joined presbytery hq

Chapter X. His Labors While A Candidate

Placed at school— His studies— Activity in religious efforts— An incident—Sent on the Overton Circuit— Displays a talent for usefulness— Returns to school — Licensed -[29

Chapter XI. Missionary Labors On The Circuit

Extent of the circuit— Forest-born sermons — Revivals — Incessant labor— Close of first term— Reiinion with friends— Sent to Overton —Growing popularity— Revivals all around the circuit— Close of second term — Returned to Overton— Winter revivals— Close of third term— Ordered to East Tennessee 138

Chapter XII. Missionaries In East Tennessee

Geographical position — First minister— Formalism — M'Grcady in East Tennessee— Letter of M'Gready— Robert Donnell and Tho-

. mas Calhoun in East Tennessee in 1818— J. S. Guthrie— Robert Baker— Abner Lansdon and William Smith 150

Vi CONTENTS.

Chapter XIII. Donnell In East Tennessee

Responsibilities of the mission— Anecdotes of Donncll— Old and New School dissensions— Private houses opened to the missionaries- Many join the Cumberland Presbyterian Church— Dr. Doake— An incident— Camp-meetings at Concord and Jerusalem— Presbytery — Donnell sent again to East Tennessee— Preparations for ordination •

Chapter XIV. Ordination And Ministerial Services In East Tennessee

Ordination services— First administration— Excitement among the Baptists— A camp-meeting— Great interest — Incident— Dr. Anderson in a strait— Disappointment— Called upon God, and he helped them — Good meeting — Presbytery 181

Chapter XV. Donnell In Synod — Missionary Labors

Donnell's first appearance in Synod— An incident— Appointed to visit the Choctaw school— Returns to East Tennessee— Presbytery in East Tennessee — Goes on his mission to the Choctaws — Incidents in Alabama— Incident at AYinchester— Revivals in East Tennessee —Synod in 1826— Statistics— Donnell in Wilson— Marriage in 1827 —Pastor of Concord church— Knoxville Presbytery constituted— —Donnell first Moderator— Returns to Wilson county 194

Chapter XVI. Residence In "wilson County

Synod divided, and Assembly constituted — Donnell commences preaching in Lebanon — Policy of the older ministers — Rev. Amzi Bradshaw— Franklin Synod at Big Spring— Rev. H. B. Hill— Church Society formed in Lebanon— Methodist church closed— New church commenced— Church organized — New Hope church — Synod in Lebanon— Great revival- Donnell elected pastor— Letter from Gen. Jackson » '•••• ■"^'^

CONTENTS. Vll

Chapter XVII. The Pastor And His Churches

Wholly devoted to the work — Familiarity with each member — Confidence of all — Access to all classes — Solicitude for each — Improved every opportunity — An incident — The sick-room — Concern for the church at large — First camp-meeting at Lebanon — Camp-meeting at New Hope — Many conversions — Concern for young converts — Work for each — Illustrations — Incident — Camp-meetings at New Hope and Lebanon — Eevivals 233

Chapter XVIII. Pastoral Duties, Continued

Moved into Lebanon — Increased devotion to his charge — The material of his sermons — Cholera in Lebanon — Organization of Chapman Presbytery — An incident — Campbellism — General revivals — Salary — A present — Good meeting — Camp-meeting at Cairo — Three hundred converts — General Assembly in Lebanon , 253

Chapter XIX. Vindication Of Character

Death of J. B. M'Murry — His will — Mr. Donnell's agency — Dissatisfaction— Suit entered to set aside the will — A compromise — Discontent with the compromise — Suit renewed — Testimony of Rev. Thomas Calhoon — Testimony of Donnell, M'Murry, Anderson, and Dr. James White — Will established — Calhoon's charge against Donnell and M'Murry — Investigation in Presbytery — Donnell and M'Murry acquitted of the charge 278

Chapter XX. A Church Paper — Donnell The Editor

Failure of Rev. James Smith — Suspension of the Cumberland Presbyterian— A convention — Plan for a Church paper — Donnell elected editor — Lebanon to be the place of publication — Cumberland Presbyterian revived — Scheme for a Church paper defeated 288

Viii CONTENTS.

Chapter XXI. Pa8t0ba.l Labors, Continued

Oak Grove and New Hope camp-meetings— Rencontre with a Uni- Ycrsalist— Test of the truth of his doctrine— Donnell in the Assembly of 1840— Death of David and Anna McMurry— Letter from Donnell— Origin of Cumberland University— General revival in 1842 Increased responsibility — Donnell studies the Greek language—Revival in Lebanon— Correspondence with young converts —Mortal affliction— Patience in suffering— Parting with friends- Taking leave of his family— The death-scene 296

Chapter XXII. Testimonials Op Woeth

Communication from the church session— Editorial by Dr. Cossitt — Obituary notice— Resolutions of the Presbytery 319

Chapter XXIII. The Family — Conclusion

The widow— Andrew K. Donnell— The widow's death— Death of Andrew— Other children — Monument 327

Conclusion ^^^

"I^xthtt.

After earnest and repeated solicitations, tlie author reluctantly consented to attempt a biography of the Rev. George Donnell, first pastor of the church in Lebanon. The little volume now offered to the public is the result of the savings of the fragments of time amid the pressure of laborious official duties.

The loss of important presbyterial and synodical records, the want of opportunity to collect material in the field of his early labors, and the inexperience of the author, necessarily render the narrative defective and incomplete.

"Whether judiciously or not, the author has yielded to the temptation to incorporate with the biography a sketch of the Scotch-Irish race, from which the subject of this memoir, and almost all of the primitive members of the Cumberland Presbyterian Church, sprung. It is hoped that the sketch will be interesting, and afford material for the future historian.

In the preparation of this part of the work, D'Aubigne's History of the Reformation, Macaulay's History of England, and Foote's Sketches of Yir- 1* (9)

10 PREFACE.

ginia and Nortli Carolina, have been consulted. Kcspecting tlie emigration of tlie Scotcli-Irisli from Virginia and Kortli Carolina to Kentucky and Tennessee, and tlie difficulties tliey encountered in settling the vast wilderness, Foote's Sketches, Eamsay's Annals, and Haywood's Ilistory of Tennessee, have been quoted as authority. In reference to the great revival of religion which originated with the Scotch-Irish, and prevailed through Kentucky and Tennessee, and which led to the organization of the Cumberland Presb3^terian Church, the author has made free use of Foote's Sketches, Smith's Ilistory of the Cumberland Presbyterian Church, Cossitt's Life of Ewing, and his Keview of Davidson, together with original sources of information.

In the preparation of the biography, Rev. S. M. Aston and Rev. "William Smith, co-laborers of Mr. Donnell during his missionary operations in East Tennessee, have kindly furnished material aid, for which the author returns unfeigned thanks. Many other brethren have laid the author under lasting obligations, by furnishing items and incidents of interest. Dr. Langdon has conferred a special favor by furnishing files of the Religious Intelligencer, the Revivalist, and the Cumberland Presbyterian; and Dr. Cossitt, by furnishing bound volumes of the Banner of Peace.

Iloping that this little volume may do some

good, the author submits it to the judgment of the

Church.

The Author.

THE LIFE

OF THE

REV. GEORGE DONNELL.

Chapter I

Should any question tlie propriety or tlie utility of religious biography, tliey are referred to tlie Sacred Scriptures. Biographical sketches of tlie great and tlie good make up large portions botli of the Old and the ^ew Testaments. Some glimpses of antediluvian life are revealed. I^oah, the chief survivor of the old world and the patriarch of the nev7, is honored with a full portraiture. The faith of Abraham, Isaac, and Jacob has been recorded for the instruction of all succeeding ages. Millions have read with tender emotion the inimitable biography, of the beloved Joseph. The patience of Job, the admirable institutions of Moses, the heroism of Joshua, the equitable administration of Samuel, tlic songs of David, the wisdom of Solomon, and the zeal of the prophets and apostles, have imparted impressive lessons of instruction to all succeeding generations, and will minister incentives to virtue through all future time.

But of all the characters portrayed in the Scriptures, or elsewhere, that which has shed the purest light upon the world, and contributed most to reform, elevate, and i^urify mankind, is the immaculate life of the meek and lowly Saviour, so beautifully delineated in the Gospels of the four Evangelists.

But why so much biography in the Scriptures ? Because Infinite Wisdom saw it to be the most impressive manner of imparting instruction, and prompting others to imitate the life of the good and the great. E'ations learn wisdom from the rise and fall of empires; but individuals are inspired with lofty aspirations and prompted to generous deeds of renown by noble examples of magnanimity and heroism. Alexander and Csesar have filled the world with heroes. Paul, Peter, Stephen, and John have a long line of worthy successors. The Saviour came not only to redeem the world, but to inspire his disciples with a self-sacrificing spirit, and to leave for their imitation a perfect model of Christian and ministerial character. And hence the delineation of his character in all its loveliness and majesty by four of the Evangelists.

If God has graciously favored us with sketches of the lives of patriarchs, prophets, apostles, and saints, for oiir edification, ought not the deeds of the good and the great of every age to be recorded for the benefit of succeeding generations ? And if we are so edified by the examples furnished us, will not the biographies of holy men of our day edify our successors ? Will not character faithfully delineated on the printed page speak to the heart as efiectually as living example ? and will it not reflect upon the hearts of those who contemplate it something of its own likeness ?

Entertaining the hope that the light of unobtrusive, yet earnest, ardent, resistless piety, may reproduce its like, the author has undertaken the very difficult task of attempting to portray the character of Rev. George Donnell ; yet he has a painful consciousness of his utter inability to do the subject justice.

George Donnell was born August 9th, 1801, in Alamance congregation, Guilford county, l!Tortli Carolina. He was the third son and the seventh child of a family of twelve children. His father, George Donnell, senior, was a ruling elder of the Alamance church, and George was dedicated to God in baptism by that celebrated minister, David Caldwell, D. D., who was for nearly sixty years pastor of the Alamance church.

George Donnell, senior, his wife, Isabella Kerr, the venerable pastor, and almost all of the members of the Alamance church, were of Scotch-Irish descent. And it is remarkable that nearly all of the

14 TUELIFEOFTUE

ministers and most of the members of tlie early Presbyterian churches in Virginia and jN'orth Carolina were of the same race. And from these churches proceeded the ministers that planted and the members that constituted the primitive churches in Kentucky, Tennessee, and the South-western States. The honored agents in originating and promoting the great revival of 1800, the founders of the Cumberland Presbyterian Church, and nine -tenths of its early members, were Scotch- Irish. McGready, the two McGees, McAdo, Hodge, Anderson, Ewing, King, McLean, Bell, Porter, Kirkpatrick, Foster, Calhoon, Donnell, Harris, Chapman, McLin, and the Barnetts, were all Scotch-Irish, and all emigrants from the churches in Western Virginia and ITorth Carolina.

Of the same race and from the same churches proceeded almost all of the first generation of Cumberland Presbyterian preachers, who entered the ministry after the organization of the Church. McSpadden, Bumpus, Morrow, the Guthries, Sloan, Lowry, Hunter, Knight, Berry, 2£^d> Baker, Kalston, the Bonnells, Peed, Burney, Aston, Bird, Bone, Hill, Bryan, Downy, the Tates, Douglass, the Pussclls, the Smiths, the Lansdens, the Mc- Dowells, Peemster, Cowan, McCord, Morgan, "Wier, "Wilson, Davis, and many more of the first and a large majority of the present generation of Cumberland Presbyterian ministers have descended from the Scotch-Irish race.

It is very remarkable that so large a majority of the ministers and members of any Cliurcli in this country, filled up, as it is, with a mingled population from all climes, should be able to trace their ancestry up to a province in the north of Ireland. But it is almost incredible that the Cumberland Presbyterian Church, which was organized, not upon the sea-coast, nor by a colony direct from Ireland, but in the heart of the wilderness, almost a thousand miles inland, should, nevertheless, be composed almost entirely of one race ; yet, strange as it may appear, it is nevertheless true. And whoever will take the pains to inquire into the history of the various families composing the body of the Church at its organization, or at the present time, may verify the statement.

But how shall we account for that which seems so singular and inexplicable ? Shall we explain it upon the principle of national affinity? The Scotch and the Irish are both clannish. But these clannish affinities have not at any other period, or in any other quarter of the globe, originated a new Church and an original system of theology. Can it be that the Scotch-Irish emigrants, after a residence in this country for nearly a century, and after various migrations through the Atlantic States, penetrated the depths of the wilderness, and there organized a new Church upon a new theological basis, for the sole purpose of maintaining the identity of their race, or perpetuating their clans ? The inquiring mind will not be satisfied with this explanation ; it will seek a more adequate cause —

16 TnELIPEOFTIIE

some radical, deep -seated religious principle^ some guiding providence working out the purposes of the Divine Will by the operation of such secondary causes as usually govern human actions.

There must have been a reason why the Scotch- Irish did not commingle with other races in the Atlantic States, and thus lose their identity — a reason why they came to the Western wilds, and braved contact with the savage — a reason why they withdrew from the Presbyterian Church, and organized the Cumberland Presbyterian Church. And that reason is to be sought, not in a clannish or gregarious sympathy, but in the religious and political principles of that singular people.

But principles, and especially religious principles, like races, have their history. ITot unfrequently they are a part of our inheritance, which has descended to us through several generations. If, therefore, we would understand the present, we must know the past. Principles, like men, have their origin, their growth, their maturity, and, sometimes, their decay. This gradual development is the work of time. Ages may elapse between the origin and the maturity. And if we would comprehend the force and power of principles in controlling the destiny of races, we must trace their history, and note the several stages of development. But to do this understandingly, we must study the history of those races which have held and have been governed by those' principles.

Seeing, tlien, tliat tlie subject of the contemplated memoir, and the principles winch formed the basis of his Christian character, were of Scotch- Irish origin ; seeing, moreover, that a large majority of the ministers and members of the Church in which he lived and labored till death were also Scotch-Irish, some knowledge of the religious history of this peculiar people would seem to be indispensable to a proper appreciation of the character and labors of the subject of the biography.

An additional inducement to take^a brief survey of the religious history of the Scotch-Irish race, is found in the conviction that such investigation will shed light upon the origin and early history of the Cumberland Presbyterian Church.

It is admitted that history is not the province of the biographer. Yet if a brief sketch be indispensable to a proper elucidation of the subject, he may be indulged — especially when it is believed that the digression will afford to the future historian a clue to a field rich in material for the vindication of the fathers of the Cumberland Presbyterian Church against the oft-repeated charge of disorder, delusion, and fanaticism.

Under the deliberate conviction that a more intim^ate acquaintance with our ancestors — the Scotch-Irish— is essential to a right understanding of our own history ; and being persuaded that it will be acceptable to the Church, and at the same time favor the author's plan of treating the subject in hand, he will adventure a hasty sketch of the religious history of that peculiar race, even though it should provoke uncharitable criticism.

REV. QEOROE DONNELL. 19

Chapter II. Origin Of The Scotch-irish Race

Christianity was propagated in England and Scotland during the first half of the second century. Already the fame of the rich mines of Cornwall had reached Asia Minor, and the opulent cities on the Levant were prosecuting a lucrative trade with the savage Britons. Merchant-vessels, laden with the products of the East, came every summer to the coast of England, to barter for the tin and copper of Cornwall.

The missionary, following in the wake of commerce, bore to our pagan ancestors the gospel of peace. Roman legions were, at this period, stationed in every district of England ; and it is said that some of the soldiers who had learned Christ, imparted to their heathen vassals a knowledge of the Christian religion. It is said, moreover, that certain British captives at Rome, having received the gospel, were liberated, and returned to preach Christ to their pagan brethren.

But through whatever channels the natives of the island may have received the gospel, it is certain that, previous to the reign of the Emperor

20 THELIFEOFTnE

Dioclesian, many cliurclics had been planted in England and Scotland, far beyond tbe Roman dominion ; as, during the persecutions of that cruel Emperor, many Christians fled from England to their brethren in Scotland.*

But long after the rude Briton and ferocious Scot had abandoned their bloody rites and meekly yielded to the benign influence of Christianity, gross darkness still brooded over ill-starred Ireland. Her benighted barbarians continued to offer human sacrifices to their gods. The first convert to Christianity in Ireland was Succat, a Scotch youth, who had enjoyed the instructions and prayers of a pious mother.

But whilst yet a boy, when playing one day on the sea-shore, he was seized by Irish pirates, hurried away, and sold into slavery. His master "sent him into the fields to feed swine;" where, enduring his hard lot, with no other companions than the swine, like the prodigal, "he came to himself," and remembering, with gratitude and contrition, the pious lessons which a Christian mother had taught him, he poured out his soul in prayer to God. It was the first prayer ever offered up in Ireland! The Lord heard and answered in mercy. Succat became a solitary Christian in a heathen land. "The love of God," says he, "increased more and more in me : the Spirit urged me to such a degree, that I poured forth as many as a

■3^ Tertullian.

hundred prayers in one day. And during tlie night, in the forest, and on the mountain, where I kept my flock, the rain, and snow, and frost, and the sufferings which I endured, excited me to seek God."*

Longing to impart the glad news to his parents, and commune with pious Christians, he escaped from the land of darkness, and fled to Scotland. But, whilst enjoying the pleasures of home and Christian fellowship, he felt an irresistible impression to preach the gospel to the Irish pagans, among whom he had found a precious Saviour. Parents and friends endeavored to restrain him ; but by day and by night the Spirit pursued him : he tore himself away from home and friends, and returned to the land of his captivity. Summoning the wild Irish "in the fields by beat of the drum," he narrated to them in their own tongue, and in simple apostolic style, the story of the cross, and his own happy conversion, while serving them as a captive slave. His simple narrative reached the hearts of the rude peasantry : many were converted to God, and the son of the chieftain joined him in preaching Christ.

So enduring were the labors of this evangelist, that, for two centuries, primitive Christianity maintained firm footing in Ireland, despite the opposition of pagan superstition. But when Roman Catholicism overran the island, primitive Chris-

22 TIIELIFEOFTUE

tianity was extinguished, and Succat was canonized as a Catholic saint, under the familiar appellation of "Saint Patrick," the patron saint of Ireland.

About the time that Succat terminated his labors, the Saxons overran England, drove the Britons into the mountains of Wales, and erected heathen temples dedicated to their gods, Thor and Wooden. A century of warfare between the Saxons, Britons, and Scots, had well-nigh exterminated primitive Christianity, when Columba, a member of one of the churches planted by Succat in Ireland, was impressed to revive Christianity in Scotland. Taking a few devoted Christians with him, he embarked in a frail craft, constructed of osier bushes and hides : landing upon lona, a small island near the coast of Scotland, they established a missionary station, and preached the gospel to the Scots and Picts. The King of the Picts, and many of his nobles and subjects, were converted. Many copies of the Scriptures and other precious manuscripts were collected and conveyed to lona, which became the seat of a theological school for the study of the Scriptures. From this school missionaries were sent through all the provinces of England, and the idolatrous Saxons were evangelized. Another school was established at Bangor, which sent missionaries to the Continent to preach the gospel to the heathen tribes of Germany.

As England and Scotland had originally received the gospel from the Asiatic Churches, before the primitive forms of Churcli organization had been abolislied by ambitious prelates, the Presbyterian form of government and ordination were coeval with the introduction of Christianity into Britain. They ordained elders in every church, and set apart evangelists to their work "by the laying on of the hands of the presbytery." And when the Pope of Rome claimed supremacy, the British churches resolutely rejected his dictation.

As the British Church had sent missionaries to the Continent, who had planted Presbyterian churches in Germany and Switzerland, the Pope thought it time to subject them to his authority. About the close of the sixth century. Pope Gregory dispatched to England Archbishop Augustin, charged with the double mission of subjecting the British churches to the Papal supremacy, and of converting the pagan Anglo-Saxons to the Roman faith. The latter part of the commission was promptly executed. Though the haughty Saxon nobility had spurned the gospel when preached by their slaves, the subjugated Britons, yet Catholicism, arrayed in Poman magnificence, and introduced by an archbishop and his imposing retinue, met a welcome reception.

Ethelbert, the chief of Saxon kings, had married a French Catholic. Through the queen, Augustin sought and obtained an interview with the king. Attended by forty monks, bearing a huge cross, upon which the Saviour was represented, and chanting Latin hymns, Augustin approached the king. After the interview, the king and a thousand nobles received baptism in one day.

But the subjugation of the British churches was not so easily accomplished. After several interviews with the elders, failing to seduce them to acknowledge the supremacy of the Pope, Augustin called a general assembly of the elders and bishops. The assembly declined submission to the Pope. The haughty archbishop replied, "If you will not receive brethren who bring you peace, you shall receive enemies who will bring war." From that day a war of extermination was waged against those unoffending and defenceless churches. The sword of the Saxon was now employed for their conversion. Instigated by the archbishop, Edelfried marched against Bangor, the seat of primitive Christianity in England. The Christians betook themselves to prayer; and while twelve hundred, assembled in the woods, were prostrate in prayer, Edelfried fell upon them, and put every one to death ! Bangor was demolished, and all Christians slain! England was thus subjugated to the Koman See by the sword of a heathen king ! Such was Popery in its infancy, and such it is in its dotage.

But primitive Christianity was not extinct. Scotland was unsubdued, and it now became the stronghold of Christian liberty. Thousands who escaped the Saxon sword fled hither, and found an asylum among brethren. Scotland still defied the Pope. The sword, Papal authority, intrigue, flattery, and lying miracles, were all employed; but hev. geoege donnell. 25

the Scotcliman cleaved to liis liberty and the word of God. The coutest was protracted for centuries, but Caledonia j) roved invincible.

This protracted contest fostered in the Scots a spirit of independence and self-reliance ; it engendered hostility to all encroachments upon their rights, and eternal hatred toward the Eoman hierarchy. As they opposed the word of God to the authority of the Pope, they were sustained by the conviction that they were contending for the Ijivine authority against the pretensions of an impious imposture. Thus religious principle, with all its sustaining power, came to the support of their patriotism and innate love of liberty. And whether they rose up against the encroachments of a foreign priesthood, or battled with a prince known to be favorable to the Catholics, or sought seclusion from a conquering foe in the wild glens, or pined away in a loathsome dungeon, faith in God and a righteous cause sustained them. In the school of adversity they learned '^to contend earnestly for the faith once delivered to the saints."

But the king of the Scots was at length reached through his vanity. '^low much more glorious to belong^ to the powerful Church of the universal Pontiff than to a congregation superintended by miserable elders!" ''The Roman Church is a monarchy, and it ought to be the Church of every monarch." The king was converted, and Romanism for a time established in Scotland. 2 loiia, alone, remained the " light of the western world."

But she too must he converted, though it cost a miracle. A devoted monk is sent with rich presents and flattering words. These alone would have been unavailing ; but he comes with a lie in his mouth: an angel from heaven had sent him with a message to the elders of lona. It was enough. Even lona could not refuse a heavenly message : she fell, and left Kome mistress of the western world. The light of primitive Christianity was, for a time, extinguished, and gross darkness covered the earth.

In addition to the universal ascendency of Eoman superstition, the Danish invasion brought down upon the British isles northern barbarism, and for two centuries the land was steeped in crime and soaked in blood.

But the Sacred Scriptures survived the general devastation, and the word of God redeemed England from barbarism, and, ultimately, from the more weighty curse of Catholicism. The Bible had been translated into the Saxon tongue, which had become the prevailing language, and the Catholics had a Latin version. When order was somewhat restored, and the schools reopened, the Scriptures began again to be read. A retired, meditative priest w^ould occasionally study the Bible more than was meet for a good Catholic, and tlicreby fall into the heresy of showing more deference to the word of God than the word of the Pope. Grostete, when ordered by Pope Innocent to celebrate tlie canonry of his infant nephew, replied, " Though the chief of the angels should order nie to commit such a sin, I would refuse." A professor in Cambridge, enlightened by the word of God, would occasionally venture an opinion at war with the pretensions of the Pope, and such expressions excited thought, and put mind in motion. Light and knowledge increased, and therewith a manly independence of thought. Finally, Wycliffe, perceiving that the Saxon version was unintelligible to many in his day, dared to translate the Scriptures into the English language as then spoken, though the Pope had forbidden the reading of them in any other tongue than the Latin.