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ANDREW MELVILLE

INTRODUCTORY

While Andrew Melville has other claims on the lasting honour of his countrymen than the part he took in securing for Scotland the ecclesiastical system which has been the most powerful factor in her history, it may be held as certain that where this service which filled his life is disesteemed, his biography, if read at all, will be read with only a languid interest. It will be our first endeavour, therefore, to show that such a prejudice in regard to our subject is mistaken and misleading.

Melville, and all from first to last who joined in the Scottish resistance to Episcopacy, were persuaded that the controversy in which they were engaged was one not academic merely but vital, and that, as it was settled one way or the other, so would the people be left in a position in which they would be able to develop their religious life with freedom and effect, or in one which would incalculably cripple it. That is a contention which history has amply vindicated.

The best justification of the struggle carried on during the period from Melville to the Revolution to preserve the Presbyterian system in the Church is to be found in the benefits which that system has conferred upon the country. It has penetrated the whole Christian people with a sense of their individual responsibility in connection with the principles and government of the Church; it has saved the Church from being dwarfed into a mere clerical corporation; it has laid for it a broad and strong basis by winning to it the attachment of its common members, and by exercising their intelligence, sympathy, and interest in regard to all its institutions and enterprises. It may be truly said of the Scottish people that their highest patriotism has been elicited and exercised over the religious problems of the nation; that they have shown more sensitiveness concerning their religious rights, liberties, and duties than concerning any other interest of their life; and that they have been more readily and deeply touched when the honour and efficiency of their Church was at stake than by any other cause whatever. How should an ecclesiastical system better vindicate its claim? Nothing so ennobles a people as the care of matters of high concern--such a care as Presbyterianism has laid on the Scottish people.

But it was not only the conviction of the excellence of their own economy that led the Presbyterians to maintain it at all hazards--it was also their fear of many tendencies in the rival system. They dreaded that the imposition of Episcopacy would ultimately undo the work of the Reformation, and bring the nation once more under the yoke of Rome. Here, too, history has justified them. Had it not been for the conjunction of the forces of the Scottish Presbyterians and the English Puritans during the reign of Charles the First, the designs of that monarch against the Protestantism of both kingdoms could not probably have been checked. The least that can be said with truth on this matter is, that the Protestantism of the country was gravely imperilled in his reign and in the reigns of his two immediate successors, and that the resolute attitude of Scotland counted more than any other one influence in preserving it.

Nor was it only the preservation of the freedom of the Church that was involved in the struggle. The cause of civil freedom was also at stake. 'True religion,' says a classic of the Scottish Church, 'and national liberty are like Hippocrates' twins--they weep or laugh, they live or die together. There is a great sibness between the Church and the Commonwealth. They depend one upon the other, and either is advanced by the prosperity and success of the other.' Where a people make a stand for spiritual liberty, they always by necessity advance civil freedom. Prelacy was bound up with the absolutism of the throne in the State as well as in the Church; Presbytery with the cause of free government and the sovereignty of the popular will, as declared in their laws by the chosen representatives of the nation.

But that is not the whole case for the Presbyterians. The opposing system was discredited in their mind by the policy by which it was promoted. It was a policy of coercion, of bribery, of dissimulation and artifice, of resort to every kind of influence that is intolerable to a free and high-spirited people. It was a policy that harassed the most faithful and honourable men in the Church, and preferred the most unscrupulous and obsequious to places of power. There was not one of those concerned in it, from the king downwards, who came out of the business with undamaged character. How could the Scottish Church but resist a system which it was sought to thrust upon it by such methods as these? If Melville's claims on our interest rested on no other ground than the services he rendered to the Church and to the nation in maintaining Presbyterianism in the land, that alone would make them good.

BIRTH--EDUCATION--YEARS ABROAD

'Fashioned to much honour from his cradle.'

Melville's birthplace was Baldovy, an estate in the immediate neighbourhood of Montrose, of which his father was laird. He was born on 1st August 1545--a year memorable as that of Knox's emergence to public life--the youngest of nine sons, most of whom came to fill honourable positions in the Church and commonwealth.

Montrose and the district around it early showed sympathy with the Reformed Faith. George Wishart was a native of Angus, and his influence was nowhere greater than there. The family seat of John Erskine--Dun House--was in the same vicinity, and he too by his warm espousal of Protestantism strengthened its hold on the district. The Baldovy family itself had been identified with the Reformed movement from the beginning. Melville's eldest brother, Richard, who became minister of Maryton, was travelling tutor to Erskine, and the two studied together at Wittenberg under Melanchthon. The Melvilles were intimate with Wishart; and Baldovy and Dun House were the resorts of other leading spirits among the Reformers. In 1556 Knox was Erskine's guest when he was preaching in the district, and his personal influence intensified the attachment of the Melvilles to the cause to which they were already committed.

Melville's scholarly bent showed itself early. 'He was a sicklie, tender boy, and tuk pleasure in nathing sa meikle as his buik.' He began his education in the Grammar School of Montrose, which had great repute, and on leaving it he attended for two years the school in the same town, founded by Erskine of Dun, for the teaching of Greek. It was in the latter school that he learned the rudiments of Greek, in which he had afterwards few equals anywhere, and none in Scotland. In 1559 Melville entered the University of St. Andrews and joined St. Mary's College. Aristotle's Works were the only text-books used; and Melville was the only one in the University, whether student or professor, who could read them in the original. He was a favourite of the Provost of his College, John Douglas, who invited him often to his house and encouraged him in his studies, and discerned in him the promise of distinction as a scholar. 'He wad tak the boy betwix his legges at the fire in winter, and blessing him say--"My sillie fatherless and motherless chyld, it's ill to wit what God may mak of thee yet!"' Melville finished his curriculum at St. Andrews in 1564, and left with the reputation of being 'the best philosopher, poet, and Grecian of any young maister in the land.'

It was common at that time for Scottish students on leaving their own Universities to seek, at the Continental seats of learning, a more abundant education than their own country could afford. We shall see that when Melville came to be at the head in succession of our two principal Universities, he considerably modified this custom. He conformed to it, however, in his own case, and the same year in which he closed his course at St. Andrews left Scotland to prosecute his studies abroad. The next decade was his Wander-jahre. He went first of all to Paris, whose University was the most renowned in Europe. There was a truce at the time between the Catholics and the Reformers in France; a large measure of toleration was allowed by the Government, and the principal Professors were Protestants. In Paris, Melville sat at the feet of some of the most distinguished scholars of the day: he read diligently in Greek literature; acquired a knowledge of Hebrew; and at the same time studied Philosophy under Petrus Ramus, the great opponent of Aristotelianism, becoming a follower of this daring innovator, whose system he afterwards introduced in the Scottish Universities.

On the siege being raised, Melville left Poitiers for Geneva, footing it all the way in the company of a few fellow-students. If he was sickly as a child, he gathered vigour in his 'teens and grew up a manly youth. He was of short stature and great agility, high-spirited, brave, the cheeriest of companions, full of resource in emergencies, and with an artful humour by which he made his escape from many a difficult situation incident to Continental travel at the time. On the journeys from town to town on the way to Geneva he held out better than any of his comrades, stepping along with no impedimenta but his Hebrew Bible which he had slung at his side--the same Bible which he afterwards 'clanked' down on the board before the King and Council in Edinburgh,--the freshest of the company when the day's journey was ended, so that he 'wad out and sight' the towns and villages whithersoever they came while the others lay down 'lyk tired tykes.' On reaching Geneva he and one of his fellow-travellers, who was a Frenchman, presented themselves at the gates together, when they were challenged by the guard. 'The ports of Genev wer tentilie keipit, because of the troubles of France and multitud of strangers that cam. Being thairfor inquyrit what they war, the Franche man his companion answerit, "We ar puir scollars." But Mr. Andro, perceaving that they haid na will of puir folks, being alreadie owerlaid thairwith, said, "No, no, we ar nocht puir! . We haiff alsmikle as will pey for all we tak, sa lang as we tarie. We haiff letters from his acquentance to Monsieur di Beza; let us deliver those, we crave na fordar."'

In Geneva Melville received a warm welcome from Beza, who reigned there in place of Calvin, and through his influence he at once obtained an appointment to the chair of Humanity in the College. During his residence in that city, which lasted for five years, he had the opportunity of mingling with many of the first scholars of the age, and of the leaders of the Reformed movement in Europe. After the massacre of St. Bartholomew in 1572, Geneva was filled with Protestant refugees from every Continental country. Never probably before or since has there been found within one city such an assemblage of masters of intellect and learning, or such a cloud of distinguished witnesses for truth and liberty. In Geneva, Melville, like Knox, received much of his invigoration for the work that awaited him on his return to his native land.

His residence there was made still more agreeable by the hospitality of a relative, Henry Scrymgeour, brother of his foster-mother. Scrymgeour had left Scotland in early life to study law on the Continent, and after acting as tutor and secretary to several noble families in France and Italy, he had come to Geneva, and been appointed to the chair of Civil Law in the College. He had 'atteined to grait ritches, conquesit a prettie room within a lig to Geneva, and biggit thairon a trim house called "The Vilet."' In 'the vilet,' where Scrymgeour and his wife and daughter composed the household, Melville was always a welcome guest.

During Melville's ten years' absence on the Continent he had little correspondence with his friends at home, and towards the end, as they had heard nothing of him since he had left Poitiers, they began to fear that he had perished like so many others in the civil wars in France. A countryman, however, who had come to Geneva to see Henry Scrymgeour in order to invite him in the name of well-known friends of learning in Scotland to become a teacher in one of the Universities, brought back news of Melville's welfare and reputation, when his relations immediately wrote and urged him to return to his own country, and bestow his services as a scholar in raising the low-fallen repute of Scottish education. With great regret, and bearing with him a letter of commendation from Beza, in which this distinguished friend used these words--'the graittest token of affection the Kirk of Genev could schaw to Scotland is that they had suffered thamselves to be spuiled of Mr. Andro Melville, wherby the Kirk of Scotland might be inritched'--he left the city where, like Knox before him, he spent his happiest days. He arrived in Edinburgh in the beginning of July 1574.

SERVICES TO SCOTTISH EDUCATION--PRINCIPALSHIP OF GLASGOW AND ST. ANDREWS

'He was a scholar, and a ripe and good one; ... Ever witness for him Those twins of learning that he raised in you.'

It was in the interests of education, and for the purpose of reviving Scottish learning, that Melville had been induced to come back to his native land, and it will be convenient to devote a chapter to this subject before we consider the graver, more crucial interests in which he was destined to take a decisive part. He had not been many days in the country when Regent Morton offered him an appointment as Court Chaplain, with the ulterior view of attaching him to his patron's ecclesiastical policy. Whether having this suspicion or no, Melville declined the post. He had returned to Scotland for educational work, and he determined to wait for an opening in one of the Universities. Meanwhile he wished a little repose with the friends from whom he had been so long separated; and he went to Baldovy, where he was received with much affection. It was at this time that the attachment between him and his nephew was formed and consecrated by a kind of sacramental act on the part of the father of the latter--'I was resigned ower be my father hailelie into him to veak upon him as his sone and servant, and, as my father said to him, to be a pladge of his love. And surlie his service was easie, nocht to me onlie, bot even to the fremdest man that ever served him.'

Melville needed a stout heart for the task that lay before him in Glasgow. The University, which had never been prosperous, being always starved in its revenues and undermanned, had declined so far that its gates had to be closed for lack of students; so that when he entered on the Principalship he actually constituted the whole Senatus in his own person. He began by training a number of young men as regents, the course of study embracing classics, mathematics, and mental and moral philosophy, in each of which he carried his class as far as the highest standards of any University in Europe; and in addition to these labours he taught all the theological classes. When the regents were qualified he specialised their subjects--a great reform on the old system, under which the students passed through the entire curriculum under the same teacher.

In 1580 Melville was translated to the Principalship of St. Mary's College, St. Andrews. Mainly through his own exertions a new constitution for the University had just been framed and sanctioned by Parliament, in accordance with which that College was to be henceforth set apart for theological education. The reforms made at this time in St. Andrews went on the same lines as those effected in Glasgow.

Before Melville's time the study of Greek never went beyond the rudiments: Hebrew and other Oriental languages were not taught at all; and in philosophy Aristotle held exclusive possession of the ground. His reforms applied particularly to these branches of learning: Greek, Hebrew, and Syriac were taught according to the best methods of the age; and the Platonic Philosophy was introduced. M'Crie, who always speaks with authority on such a subject, describes the reformed curriculum as the most liberal and enlightened plan of study in any University, whether at home or abroad.

Melville continued in the Principalship of St. Mary's for upwards of a quarter of a century--from the close of 1580 to 1606, when he was summoned by the King to London, never to return to his native land.

In St. Andrews and Glasgow he had not only teaching duties, he presided over the government of the University as well; and the same resolute respect for law, which set him so stoutly against the King's tyranny in the realm, made him a determined upholder of order in the University. He was at once a fearless subject and a born ruler of men. When he entered on his office in St. Andrews, some of the professors, chafed by the reforms which he introduced, became insubordinate, but soon succumbed to his authority; and more than once in Glasgow he quelled riots among the students at the risk of his life. On one occasion, when his friends urged him to condone an offence of a student of noble family from fear of revenge, he answered, 'Giff they wald haiff forgiffness let them crave it humblie and they sall haiff it; but or that preparative pass, that we dar nocht correct our scholars for fear of bangstars and clanned gentlemen, they sall haiff all the blud of my body first.'

In St. Andrews he was for some time Rector of the University as well as Principal of St. Mary's, and in his exercise of civil authority in that capacity he did more for public order than all the magistrates of the burgh. At one time the inhabitants were greatly plagued by a bad

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