Chapter 13

See S. de Pufendorf,De rebus gestis Friderici Wilhelmi Magni(Leipzig and Berlin, 1733); L. von Orlich,Friedrich Wilhelm der grosse Kurfürst(Berlin, 1836); K. H. S. Rödenbeck,Zur Geschichte Friedrich Wilhelms des grossen Kurfürsten(Berlin, 1851); B. Erdmannsdörffer,Der grosse Kurfürst(Leipzig, 1879); J. G. Droysen,Geschichte der preussischen Politik(Berlin, 1855-1886); M. Philippson,Der grosse Kurfürst(Berlin, 1897-1903); E. Heyck,Der grosse Kurfürst(Bielefeld, 1902); Spahn,Der grosse Kurfürst(Mainz, 1902); H. Landwehr,Die Kirchenpolitik des grossen Kurfürsten(Berlin, 1894); H. Prutz,Aus des grossen Kurfürsten letzten Jahren(Berlin, 1897). AlsoUrkunden und Aktenstücke zur Geschichte des Kurfürsten Friedrich Wilhelm von Brandenburg(Berlin, 1864-1902); T. Carlyle,History of Frederick the Great, vol. i. (London, 1858); and A. Waddington,Le Grand Électeur et Louis XIV(Paris, 1905).

FRÉDÉRICK-LEMAÎTRE, ANTOINE LOUIS PROSPER(1800-1876) French actor, the son of an architect, was born at Havre on the 28th of July 1800. He spent two years at the Conservatoire, and made his first appearance at a variety performance in one of the basement restaurants at the Palais Royal. At the Ambigu on the 12th of July 1823 he played the part of Robert Macaire inL’Auberge des Adréts. The melodrama was played seriously on the first night and was received with little favour, but it was changed on the second night to burlesque, and thanks to him had a great success. All Paris came to see it, and from that day he was famous. He created a number of parts that added to his popularity, especially Cardillac, Cagliostro and Cartouche. His success in the last led to an engagement at the Porte St Martin, where in 1827 he producedTrente ans, ou la vie d’un joueur, in which his vivid acting made a profound impression. Afterwards at the Odéon and other theatres he passed from one success to another, until he put the final touch to his reputation as an artist by creating the part of Ruy Blas in Victor Hugo’s play. On his return to the Porte St Martin he created the title-rôle in Balzac’sVautrin, which was forbidden a second presentation, on account, it is said, of the resemblance of the actor’s wig to the well-knowntoupetworn by Louis Philippe. His last appearance was at this theatre in 1873 as the old Jew inMarie Tudor, and he died at Paris on the 26th of January 1876.

FREDERICKSBURG,a city of Spottsylvania county, Virginia, U.S.A., on the Rappahannock river, at the head of tide-water navigation, about 60 m. N. of Richmond and about 55 m. S.S.W. of Washington. Pop. (1890) 4528; (1900) 5068 (1621 negroes); (1910) 5874. It is served by the Potomac, Fredericksburg & Piedmont, and the Richmond, Fredericksburg & Potomac railways, and by several coasting steamship lines. The city is built on a series of terraces between the river and hills of considerable height. The river is here spanned by iron bridges, and just above the city is a dam 900 ft. long and 18 ft. high. By means of this dam and a canal good water-power is furnished, and the city’s manufactures include flour, leather, shoes, woollens, silks, wagons, agricultural implements and excelsior (fine wood-shavings for packing or stuffing). The water-works, gas and electric-lighting plants are owned and operated by the municipality. At Fredericksburg are Fredericksburg College (founded in 1893; co-educational), which includes the Kenmore school for girls and the Saunders memorial school for boys (both preparatory); a Confederate and a National cemetery (the latter on Marye’s Heights), a monument (erected in 1906) to General Hugh Mercer (c.1720-1777), whose home for several years was here and who fell in the battle of Princeton; and a monument to the memory of Washington’s mother, who died here in 1789 and whose home is still standing. Other buildings of interest are the old Rising Sun Hotel, a popular resort during Washington’s time, and “Kenmore,” the home of Colonel Fielding Lewis, who married a sister of Washington. The city was named in honour of Frederick, father of George III., and was incorporated in 1727, long after its first settlement; in 1871 it was re-chartered by act of the General Assembly of Virginia.

The battle of Fredericksburg in the American Civil War was fought on the 13th of December 1862 between the Union forces (Army of the Potomac) under Major-General A. E. Burnside and the Confederates (Army of Northern Virginia) under General R. E. Lee. In the middle of November, Burnside, newly appointed to command the Army of the Potomac, had manœuvred from the neighbourhood of Warrenton with a view to beginning an offensive move from Fredericksburg and, as a preliminary, to seizing a foothold beyond the Rappahannock at or near that place. On arriving near Falmouth, however, he found that the means of crossing that he had asked for had not been forwarded from Washington, and he sat down to wait for them, while, on the other side, the Confederate army gradually assembled south of the Rappahannock in a strong position with the left on the river above Fredericksburg and the right near Hamilton’s Crossing on the Richmond railway. On the 10th of December Burnside, having by now received his pontoons, prepared to cross the river and to attack the Confederate entrenched position on the heights beyond the town. The respective forces were Union 122,000, Confederate 79,000. Major-General E. V. Sumner, commanding the Federal right wing (II. and IX. corps), was to cross at Fredericksburg, Major-General W. B. Franklin with the left (I. and VI. corps) some miles below, while the centre (III. and V. corps) under Major-General Joseph Hooker was to connect the two attacks and to reinforce either at need. The Union artillery took position along the heights of the north bank to cover the crossing, and no opposition was encountered opposite Franklin’s command, which formed up on the other side during the 11th and 12th. Opposite Sumner, however, the Confederate riflemen, hidden in the gardens and houses of Fredericksburg, caused much trouble and considerable losses to the Union pioneers, and a forlorn hope of volunteers from the infantry had to be rowed across under fire before the enemy’s skirmishers could be dislodged. Sumner’s two corps crossed on the 12th. The battle took place next morning.

Controversy has raged round Burnside’s plan of action and in particular round his orders to Franklin, as to which it can only be said that whatever chance of success there was in so formidable an undertaking as attacking the well-posted enemy was thrown away through misunderstandings, and that nothing but misunderstandings could be expected from the vague and bewildering orders issued by the general in command. The actual battle can be described in a few words. Jackson held the right of Lee’s line, Longstreet the left, both entrenched. Franklin, tied byhis instructions, attacked with one division only, which a little later he supported by two more (I. corps, Major-General J. F. Reynolds) out of eight or nine available. His left flank was harassed by the Confederate horse artillery under the young and brilliant Captain John Pelham, and after breaking the first line of Stonewall Jackson’s corps the assailants were in the end driven back with heavy losses. On the other flank, where part of Longstreet’s corps held the low ridge opposite Fredericksburg called Marye’s Heights, Burnside ordered in the II. corps under Major-General D. N. Couch about 11A.M., and thenceforward division after division, on a front of little more than 800 yds., was sent forward to assault with the bayonet. The “Stone Wall” along the foot of Marye’s was lined with every rifle of Longstreet’s corps that could find room to fire, and above them the Confederate guns fired heavily on the assailants, whose artillery, on the height beyond the river, was too far off to assist them. Not a man of the Federals reached the wall, though the bravest were killed a few paces from it, and Sumner’s and most of Hooker’s brigades were broken one after the other as often as they tried to assault. At night the wrecks of the right wing were withdrawn. Burnside proposed next day to lead the IX. corps, which he had formerly commanded, in one mass to the assault of the Stone Wall, but his subordinates dissuaded him, and on the night of the 15th the Army of the Potomac withdrew to its camps about Falmouth. The losses of the Federals were 12,650 men, those of the Confederates 4200, little more than a third of which fell on Longstreet’s corps.

See F. W. Palfrey,Antietam and Fredericksburg(New York, 1881); G. W. Redway,Fredericksburg(London, 1906); and G. F. R. Henderson,Fredericksburg(London, 1889).

FREDERICTON,a city and port of entry of New Brunswick, Canada, capital of the province, situated on the St John river, 84 m. from its mouth, and on the Canadian Pacific railway. It stands on a plain bounded on one side by the river, which is here ¾ m. broad, and on the other by a range of hills which almost encircle the town. It is regularly built with long and straight streets, and contains the parliament buildings, government house, the Anglican cathedral, the provincial university and several other educational establishments. Fredericton is the chief commercial centre in the interior of the province, and has also a large trade in lumber. Its industries include canneries, tanneries and wooden ware factories. The river is navigable for large steamers up to the city, and above it by vessels of lighter draught. Two bridges, passenger and railway, unite the city with the towns of St Marye’s and Gibson on the east side of the river, at its junction with the Nashwaak. The city was founded in 1785 by Sir Guy Carleton, and made the capital of the province, in spite of the jealousy of St John, on account of its superior strategical position. Pop. (1901) 7117.

FREDONIA,a village of Chautauqua county, New York, U.S.A., about 45 m. S.W. of Buffalo, and 3 m. from Lake Erie. Pop. (1900) 4127; (1905, state census) 5148; (1910 census) 5285. Fredonia is served by the Dunkirk, Allegheny Valley & Pittsburg railway, which connects at Dunkirk, 3 m. to the N., with the Erie, the Lake Shore & Michigan Southern, the New York, Chicago & St Louis, and the Pennsylvania railways; and by electric railway to Erie, Buffalo and Dunkirk. It is the seat of a State Normal School. The Darwin R. Barker public library contained 9700 volumes in 1908. Fredonia is situated in the grape-growing region of western New York, is an important shipping point for grapes, and has large grape-vine and general nurseries. The making of wine and of unfermented grape-juice are important industries of the village. Among other manufactures are canned goods, coal dealers’ supplies, and patent medicines. The first settlement here was made in 1804, and the place was called Canandaway until 1817, when the present name was adopted. The village was incorporated in 1829. Fredonia was one of the first places in the United States, if not the first, to make use of natural gas for public purposes. Within the village limits, near a creek, whose waters showed the presence of gas, a well was sunk in 1821, and the supply of gas thus tapped was sufficient to light the streets of the village. Another well was sunk within the village limits in 1858. About 1905 natural gas was again obtained by deep drilling near Fredonia and came into general use for heat, light and power. In the Fredonia Baptist church on the 14th of December 1873 a Woman’s Temperance Union was organized, and from this is sometimes dated the beginning of the Woman’s Christian Temperance Union movement.

FREDRIKSHALD(Frederickshald,Friederichshall), a seaport and garrison town of Norway, in Smaaleneneamt(county), 85 m. by rail S. by E. of Christiania. Pop. (1900) 11,948. It is picturesquely situated on both banks of the Tistedal river at its outflow to the Ide fjord, surrounded by several rocky eminences. The chief of these is occupied by the famous fortress Fredriksten, protected on three sides by precipices, founded by Frederick III. (1661), and mainly showing, in its present form, the works of Frederick V. (1766) and Christian VII. (1808). Between it and the smaller Gyldenlöve fort a monument marks the spot where Charles XII. was shot in the trenches while besieging the town (1718). The siege, which was then raised, is further commemorated by a monument to the brave defence of the brothers Peter and Hans Kolbjörnsen. Fredrikshald is close to the Swedish frontier, and had previously (1660) withstood invasion, after which its name was changed from Halden to the present form in 1665 in honour of Frederick III. The town was almost totally destroyed by fire in 1759 and 1826. The castle surrendered to the Swedish crown prince Bernadotte in 1814, and its capture was speedily followed by the conquest of the kingdom and its union with Sweden. Fredrikshald is one of the principal ports of the kingdom for the export of timber. Marble of very fine quality and grain is extensively quarried and exported for architectural ornamentation and for furniture-making. Wood-pulp is also exported. The industries embrace granite quarries, wood-pulp factories, and factories for sugar, tobacco, curtains, travelling-bags, boots, &c. There are railway communications with Gothenburg and all parts of Sweden and regular coastal and steamer services.

FREDRIKSTAD(Frederikstad), a seaport and manufacturing town of Norway in Smaaleneneamt(county), 58 m. S. by E. of Christiania by the Christiania-Gothenburg railway. Pop. (1900) 14,553. It lies at the mouth and on the eastern shore of Christiania fjord, occupying both banks of the great river Glommen, which, descending from the richly-wooded district of Österdal, floats down vast quantities of timber. The new town on the right bank is therefore a centre of the timber export trade, this place being the principal port in Norway for the export of pit-props, planed boards, and other varieties of timber. There is also a great industry in the making of red bricks, owing to the expansion of Christiania, Gothenburg and other towns. Granite is quarried and exported. Besides the large number of saw and planing mills, there are shipbuilding yards, engine and boiler works, cotton and woollen mills, and factories for acetic acid and naphtha. The harbour, which can be entered by vessels drawing 14 ft., is kept open in winter by an ice-breaker. In the vicinity is the island Hankö, the most fashionable Norwegian seaside resort. The old town on the left bank was founded by Frederick II. in 1567. It was for a long time strongly fortified, and in 1716 Charles XII. of Sweden made a vain attempt to capture it.

FREE BAPTISTS,formerly called (but no longer officially)Freewill Baptists, an American denomination holding anti-paedobaptist and anti-Calvinistic doctrines, and practically identical in creed with the General Baptists of Great Britain. Many of the early Baptist churches in Rhode Island and throughout the South were believers in “general redemption” (hence called “general” Baptists); and there was a largely attended conference of this Arminian branch of the church at Newport in 1729. But the denomination known as “Free-willers” had its rise in 1779-1780, when anti-Calvinists in Loudon, Barrington and Canterbury, New Hampshire, seceded and were organized by Benjamin Randall (1749-1808), a native of New Hampshire. Randall was an itinerant missionary, who had been preaching for two years before his ordination in 1780; in the same year he was censured for “heterodox” teaching. The work of the church suffered a relapse after his death, and a movement to jointhe Freewill Baptists with the “Christians,” who were led by Elias Smith (1769-1846) and had been bitterly opposed by Randall, was nearly successful. Between 1820 and 1830 the denomination made considerable progress, especially in New England and the Middle West. The Freewill Baptists were joined in 1841 by many “open-communion Baptists”—those in the Carolinas who did not join the larger body distinguishing themselves by the name of Original Freewill Baptists—and soon afterwards by some of the General Baptists of North Carolina and some of the Six Principle Baptists of Rhode Island (who had added the “laying on of hands” to the Five Principles hitherto held); and the abbreviation of the denominational name to “Free Baptists” suggests their liberal policy—indeed open communion is the main if not the only hindrance to union with the “regular” Baptist Church.

Colleges founded by the denomination, all co-educational, are: Hillsdale College, opened at Spring Harbor as Michigan Central College in 1844, and established at Hillsdale, Michigan, in 1855; Bates College, Lewiston, Maine, 1863, now non-sectarian; Rio Grande College, Rio Grande, Ohio, 1876; and Parker College, Winnebago City, Minnesota, opened in 1888. At the close of 1909 there were 1294 ministers, 1303 churches, and 73,536 members of the denomination in the United States.The Morning Starof Boston, established in 1826, is the most prominent journal published by the church. In British North America, according to a Canadian census bulletin of 1902, there were, in 1901, 24,229 Free Baptists, of whom 15,502 were inhabitants of New Brunswick, 8355 of Nova Scotia, 246 of Ontario, and 87 of Quebec. The United Societies of Free Baptist Young People, an international organization founded in 1888, had in 1907 about 15,000 members. At the close of 1907 the “Original Freewill Baptists” had 120 ministers, 167 churches, and 12,000 members, practically all in the Carolinas.

See I. D. Stewart,History of the Free Will Baptists(Dover, N. H., 1862) for 1780-1830, and his edition of theMinutes of the General Conference of the Free Will Baptist Connection(Boston, 1887); James B. Taylor,The Centennial Record of the Free Will Baptists(Dover, 1881); John Buzzell,Memoir of Elder Benjamin Randall(Parsonfield, Maine, 1827); and P. Richardson, “Randall and the Free Will Baptists,” inThe Christian Review, vol. xxiii. (Baltimore, 1858).

FREEBENCH,in English law, the interest which a widow has in the copyhold lands of her husband, corresponding to dower in the case of freeholds. It depends upon the custom of the manor, but as a general rule the widow takes a third for her life of the lands of which her husband dies seised, but it may be an estate greater or less than a third. If the husband surrenders his copyhold and the surrenderee is admitted, or if he contracts for a sale, it will defeat the widow’s freebench. As freebench is regarded as a continuation of the husband’s estate, the widow does not (except by special custom) require to be admitted.

FREE CHURCH FEDERATION,a voluntary association of British Nonconformist churches for co-operation in religious, social and civil work. It was the outcome of a unifying tendency displayed during the latter part of the 19th century. About 1890 the proposal that there should be a Nonconformist Church Congress analogous to the Anglican Church Congress was seriously considered, and the first was held in Manchester on the 7th of November 1892. In the following year it was resolved that the basis of representation should be neither personal (as in the Anglican Church Congress) nor denominational, but territorial. England and Wales have since been completely covered with a network of local councils, each of which elects its due proportion of representatives to the national gathering. This territorial arrangement eliminated all sectarian distinctions, and also the possibility of committing the different churches as such to any particular policy. The representatives of the local councils attend not as denominationalists but as Evangelical Free Churchmen. The name of the organization was changed from Congress to National Council as soon as the assembly ceased to be a fortuitous concourse of atoms, and consisted of duly appointed representatives from the local councils of every part of England. The local councils consist of representatives of the Congregational and Baptist Churches, the Methodist Churches, the Presbyterian Church of England, the Free Episcopal Churches, the Society of Friends, and such other Evangelical Churches as the National Council may at any time admit. The constitution states the following as the objects of the National Council: (a) To facilitate fraternal intercourse and co-operation among the Evangelical Free Churches; (b) to assist in the organization of local councils; (c) to encourage devotional fellowship and mutual counsel concerning the spiritual life and religious activities of the Churches; (d) to advocate the New Testament doctrine of the Church, and to defend the rights of the associated Churches; (e) to promote the application of the law of Christ in every relation of human life. Although the objects of the Free Church councils are thus in their nature and spirit religious rather than political, there are occasions on which action is taken on great national affairs. Thus a thorough-going opposition was offered to the Education Act of 1902, and whole-hearted support accorded to candidates at the general election of 1906 who pledged themselves to altering that measure.

A striking feature of the movement is the adoption of the parochial system for the purpose of local work. Each of the associated churches is requested to look after a parish, not of course with any attempt to exclude other churches, but as having a special responsibility for those in that area who are not already connected with some existing church. Throughout the United Kingdom local councils are formed into federations, some fifty in number, which are intermediate between them and the national council. The local councils do what is possible to prevent overlapping and excessive competition between the churches. They also combine the forces of the local churches for evangelistic and general devotional work, open-air services, efforts on behalf of Sunday observance, and the prevention of gambling. Services are arranged in connexion with workhouses, hospitals and other public institutions. Social work of a varied character forms a large part of the operations of the local councils, and the Free Church Girls’ Guild has a function similar to that of the Anglican Girls’ Friendly Society. The national council engages in mission work on a large scale, and a considerable number of periodicals, hymn-books for special occasions, and works of different kinds explaining the history and ideals of the Evangelical Free Churches have been published. The churches represented in the National Council have 9966 ministers, 55,828 local preachers, 407,991 Sunday-school teachers, 3,416,377 Sunday scholars, 2,178,221 communicants, and sitting accommodation for 8,555,460.

A remarkable manifestation of this unprecedented reunion was the fact that a committee of the associated churches prepared and published a catechism expressing the positive and fundamental agreement of all the Evangelical Free Churches on the essential doctrines of Christianity (seeThe Contemporary Review, January 1899). The catechism represents substantially the creed of not less than 80,000,000 Protestants. It has been widely circulated throughout Great Britain, the British Colonies and the United States of America, and has also been translated into Welsh, French and Italian.

The movement has spread to all parts of Australia, New Zealand, South Africa, Jamaica, the United States of America and India. It is perhaps necessary to add that it differs essentially from the Evangelical Alliance, inasmuch as its unit is not an individual, private Christian, but a definitely organized and visible Church. The essential doctrine of the movement is a particular doctrine of churchmanship which, as explained in the catechism, regards the Lord Jesus Christ as the sole and Divine Head of every branch of the Holy Catholic Church throughout the world. For this reason those who do not accept the deity of Christ are necessarily excluded from the national council and its local constituent councils.

FREE CHURCH OF ENGLAND,a Protestant episcopal church “essentially one with the established church of England, but free to go into any parish, to use a revised edition of the Book of Common Prayer, to associate the laity with the clergy in the government and work of the church, and to hold communion with Christians of other denominations.” It was founded in 1844in opposition to the Tractarian movement, and embodies the distinctively evangelical elements of the Reformation. It preserves and maintains to the letter all that is Protestant and evangelical in the liturgy and services of the Anglican church, while its free constitution and revised formularies meet the needs of members of that communion who resent sacerdotal and ritualistic tendencies. There are two dioceses (northern and southern) each with a bishop, about 30 churches and ministers, and about 1300 members.

FREE CHURCH OF SCOTLAND.In one sense the Free Church of Scotland dated its existence from the Disruption of 1843, in another it claimed to be the rightful representative of the National Church of Scotland (seeScotland, Church of) as it was reformed in 1560.1In the ecclesiastical history of Scotland the Free Churchman sees three great reforming periods. In his view these deserve to be called reforming on many accounts, but most especially because in them the independence of the church, her inherent scriptural right to exercise a spiritual jurisdiction in which she is responsible to her Divine Head alone, was both earnestly asserted and practically maintained. The first reformation extended from 1560, when the church freely held her first General Assembly, and of her own authority acted on the First Book of Discipline, to 1592, when her Presbyterian order was finally and fully ratified by the parliament. The second period began in 1638, when, after 20 years of suspended animation, the Assembly once more shook off Episcopacy, and terminated in 1649, when the parliament of Scotland confirmed the church in her liberties in a larger and ampler sense than before. The third period began in 1834, when the Assembly made use of what the church believed to be her rights in passing the Veto and Chapel Acts. It culminated in the Disruption of 1843.

The fact that the Church, as led first by John Knox and afterwards by Andrew Melville, claimed an inherent right to exercise a spiritual jurisdiction is notorious. More apt to be overlooked is the comparative freedom with which that right was actually used by the church irrespective of state recognition. That recognition was not given until after the queen’s resignation in 1567;2but, for several years before it came, the church had been holding her Assemblies and settling all questions of discipline, worship, and administration as they arose, in accordance with the first book of polity or discipline which had been drawn up in 1560. Further, in 1581 she, of her own motion, adopted a second book of a similar character, in which she expressly claimed an independent and exclusive jurisdiction or power in all matters ecclesiastical, “which flows directly from God and the Mediator Jesus Christ, and is spiritual, not having a temporal head on earth, but only Christ, the only king and governor of his church”; and this claim, though directly negatived in 1584 by the “Black Acts,” which included an Act of Supremacy over estates spiritual and temporal, continued to be asserted by the Assemblies, until at last it also was practically allowed in the act of 1592.3This legislation of 1592, however, did not long remain in force. An act of parliament in 1606, which “reponed, restored and reintegrated” the estate of bishops to their ancient dignities, prerogatives and privileges, was followed by several acts of various subservient assemblies, which, culminating in that of 1618, practically amounted to a complete surrender of jurisdiction by the church itself. For twenty years no Assemblies whatever were held. This interval must necessarily be regarded from the Presbyterian point of view as having been one of very deep depression. But a second reformation, characterized by great energy and vigour, began in 1638. The proceedings of the Assembly of that year, afterwards tardily and reluctantly acquiesced in by the state, finally issued in the acts of parliament of 1649, by which the Westminster standards were ratified, lay-patronage was abolished, and the coronation oath itself framed in accordance with the principles of Presbyterian church government. Another period of intense reaction soon set in. No Assemblies were permitted by Cromwell after 1653; and, soon after the Restoration, Presbytery was temporarily overthrown by a series of rescissory acts. Nor was the Revolution Settlement of 1690 so entirely favourable to the freedom of the church as the legislation of 1649 had been. Prelacy was abolished, and various obnoxious statutes were repealed, but the acts rescissory were not cancelled; presbyterianism was re-established, but the statutory recognition of the Confession of Faith took no notice of certain qualifications under which that document had originally been approved by the Assembly of 1647;4the old rights of patrons were again discontinued, but the large powers which had been conferred on congregations by the act of 1649 were not wholly restored. Nevertheless the great principle of a distinct ecclesiastical jurisdiction, embodied in the Confession of Faith, was accepted without reservation, and a Presbyterian polity effectively confirmed both then and at the ratification of the treaty of Union. This settlement, however, did not long subsist unimpaired. In 1712 the act of Queen Anne, restoring patronage to its ancient footing, was passed in spite of the earnest remonstrances of the Scottish people. For many years afterwards (until 1784) the Assembly continued to instruct each succeeding commission to make application to the king and the parliament for redress of the grievance. But meanwhile a new phase of Scottish ecclesiastical politics commonly known as Moderatism had been inaugurated, during the prevalence of which the church became even more indifferent than the lay patrons themselves to the rights of her congregations with regard to the “calling” of ministers. From the Free Church point of view, the period from which the secessions under Ebenezer Erskine and Thomas Gillespie are dated was also characterized by numerous other abuses on the Church’s part which amounted to a practical surrender of the most important and distinctive principles of her ancient Presbyterian polity.5Towards the beginning of the present century there were many circumstances, both within and without the church, which conspired to bring about an evangelical and popular reaction against this reign of “Moderatism.” The result was a protracted struggle, which is commonly referred to as the Ten Years’ Conflict, and which has been aptly described as the last battle in the long war which for nearly 300 years had been waged within the church itself, between the friends and the foes of the doctrine of an exclusive ecclesiastical jurisdiction. That final struggle may be said to have begun with the passing in 1834 of the “Veto” Act, by which it was declared to be a fundamental law of the church that no pastor should be intruded on a congregation contrary to the will of the people,6and by which it was provided that the simple dissent of a majority of heads of families in a parish should be enough to warrant a presbytery in rejecting a presentee. The question of the legality of this measure soon came to be tried in the civil courts; and it was ultimately answered in a sense unfavourable to the church by the decision (1838) of the court of session in the Auchterarder case, to the effect that a presbytery had no right to reject a presentee simply because the parishioners protested against his settlement, but was bound to disregard the veto (seeChalmers, Thomas). This decision elicited from the Assemblyof that year a new declaration of the doctrine of the spiritual independence of the church. The “exclusive jurisdiction of the civil courts in regard to the civil rights and emoluments secured by law to the church and the ministers thereof” was acknowledged without qualification; and continued implicit obedience to their decisions with reference to these rights and emoluments was pledged. At the same time it was insisted on “that, as is declared in the Confession of Faith of this National Established Church, ‘the Lord Jesus Christ, as King and Head of the church, hath therein appointed a government in the hand of church officers distinct from the civil magistrate’; and that in all matters touching the doctrine, discipline and government of the church her judicatories possess an exclusive jurisdiction, founded on the Word of God, which power ecclesiastical” (in the words of the Second Book of Discipline) “flows immediately from God and the Mediator the Lord Jesus Christ, and is spiritual, not having a temporal head on earth, but only Christ, the only spiritual King and Governor of His Kirk.” And it was resolved to assert, and at all hazards defend, this spiritual jurisdiction, and firmly to enforce obedience to the same upon the office-bearers and members of the church. The decision of the court of session having been confirmed by the House of Lords early in 1839, it was decided in the Assembly of that year that the church, while acquiescing in the loss of the temporalities at Auchterarder, should reaffirm the principle of non-intrusion as an integral part of the constitution of the Reformed Church of Scotland, and that a committee should be appointed to confer with the government with a view to the prevention, if possible, of any further collision between the civil and ecclesiastical authorities. While the conference with the government had no better result than an unsuccessful attempt at compromise by means of Lord Aberdeen’s Bill, which embodied the principle of a dissent with reasons, still graver complications were arising out of the Marnoch and other cases.7In the circumstances it was resolved by the Assembly of 1842 to transmit to the queen, by the hands of the lord high commissioner, a “claim, declaration, and protest,” complaining of the encroachments of the court of session,8and also an address praying for the abolition of patronage. The home secretary’s answer (received in January 1843) gave no hope of redress. Meanwhile the position of the evangelical party had been further hampered by the decision of the court of session declaring the ministers of chapels of ease to be unqualified to sit in any church court. A final appeal to parliament by petition was made in March 1843, when, by a majority of 135 (211 against 76), the House of Commons declined to attempt any redress of the grievances of the Scottish Church.9At the first session of the following General Assembly (18th May 1843) the reply of the non-intrusion party was made in a protest, signed by upwards of 200 commissioners, to the effect that since, in their opinion, the recent decisions of the civil courts, and the still more recent sanction of these decisions by the legislature, had made it impossible at that time to hold a free Assembly of the church as by law established, they therefore “protest that it shall be lawful for us, and such other commissioners as may concur with us, to withdraw to a separate place of meeting, for the purpose of taking steps for ourselves and all who adhere to us—maintaining with us the Confession of Faith and standards of the Church of Scotland as heretofore understood—for separating in an orderly way from the Establishment, and thereupon adopting such measures as may be competent to us, in humble dependence on God’s grace and the aid of His Holy Spirit, for the advancement of His glory, the extension of the gospel of our Lord and Saviour, and the administration of the affairs of Christ’s house according to His holy word.” The reading of this document was followed by the withdrawal of the entire non-intrusion party to another place of meeting, where the first Assembly of the Free Church was constituted, with Dr Thomas Chalmers as moderator. This Assembly sat from the 18th to the 30th of May, and transacted a large amount of important business. On Tuesday the 23rd, 39610ministers and professors publicly adhibited their names to the Act of Separation and deed of demission by which they renounced all claim to the benefices they had held in connexion with the Establishment, declaring them to be vacant, and consenting to their being dealt with as such. By this impressive proceeding the signatories voluntarily surrendered an annual income amounting to fully £100,000.

The first care of the voluntarily disestablished church was to provide incomes for her clergy and places of worship for her people. As early as 1841 indeed the leading principle of a “sustentation fund” for the support of the ministry had been announced by Dr Robert Smith Candlish; and at “Convocation,” a private unofficial meeting of the members of the evangelical or non-intrusion party held in November 1842, Dr Chalmers was prepared with a carefully matured scheme according to which “each congregation should do its part in sustaining the whole, and the whole should sustain each congregation.” Between November 1842 and May 1843, 647 associations had been formed; and at the first Assembly it was announced that upwards of £17,000 had already been contributed. At the close of the first financial year (1843-1844) it was reported that the fund had exceeded £61,000. It was participated in by 583 ministers; and 470 drew the full equal dividend of £105. Each successive year showed a steady increase in the gross amount of the fund; but owing to an almost equally rapid increase of the number of new ministerial charges participating in its benefits, the stipend payable to each minister did not for many years reach the sum of £150 which had been aimed at as a minimum. Thus in 1844-1845 the fund had risen to £76,180, but the ministers had also increased to 627, and the equal dividend therefore was only £122. During the first ten years the annual income averaged £84,057; during the next decade £108,643; and during the third £130,246. The minimum of £150 was reached at last in 1868; and subsequently the balance remaining after that minimum had been provided was treated as a surplus fund, and distributed among those ministers whose congregations have contributed at certain specified rates per member. In 1878 the total amount received for this fund was upwards of £177,000; in this 1075 ministers participated. The full equal dividend of £157 was paid to 766 ministers; and additional grants of £36 and £18were paid out of the surplus fund to 632 and 129 ministers respectively.

To provide for the erection of the buildings which, it was foreseen, would be necessary, a general building fund, in which all should share alike, was also organized, and local building funds were as far as possible established in each parish, with the result that at the first Assembly a sum of £104,776 was reported as already available. By May 1844 a further sum of £123,060 had been collected, and 470 churches were reported as completed or nearly so. In the following year £131,737 was raised and 60 additional churches were built. At the end of four years considerably more than 700 churches had been provided.

During the winter session 1843-1844 the divinity students who had joined the Free Church continued their studies under Dr Chalmers and Dr David Welsh (1793-1845); and at the Assembly of 1844 arrangements were made for the erection of suitable collegiate buildings. The New College, Edinburgh, was built in 1847 at a cost of £46,506; and divinity halls were subsequently set up also in Glasgow and Aberdeen. In 1878 there were 13 professors of theology, with an aggregate of 230 students,—the numbers at Edinburgh, Glasgow and Aberdeen respectively being 129, 69 and 32.

A somewhat unforeseen result of the Disruption was the necessity for a duplicate system of elementary schools. At the 1843 Assembly it was for the first time announced by Dr Welsh that “schools to a certain extent must be opened to afford a suitable sphere of occupation for parochial and still more for private teachers of schools, who are threatened with deprivation of their present office on account of their opinions upon the church question.” The suggestion was taken up with very great energy, with the result that in May 1845, 280 schools had been set up, while in May 1847 this number had risen to 513, with an attendance of upwards of 44,000 scholars. In 1869 it was stated in an authoritative document laid before members of parliament that at that time there were connected with and supported by the Free Church 598 schools (including two normal schools), with 633 teachers and 64,115 scholars. The school buildings had been erected at a cost of £220,000, of which the committee of privy council had contributed £35,000, while the remainder had been raised by voluntary effort. Annual payments made to teachers, &c., as at 1869, amounted to £16,000. In accordance with certain provisions of the Education Act of 1872 most of the schools of the Free Church were voluntarily transferred, without compensation, to the local school boards. The normal schools are now transferred to the state.

It has been seen already that during the period of the Ten Years’ Conflict the non-intrusion party strenuously denied that in any one respect it was departing from acknowledged principles of the National Church. It continued to do so after the Disruption. In 1846, however, it was found to have become necessary, “in consequence of the late change in the outward condition of the church,” to amend the “questions and formula” to be used at the licensing of probationers and the ordination of office-bearers. These were amended accordingly; and at the same time it was declared that, “while the church firmly maintains the same scriptural principles as to the duties of nations and their rulers in reference to true religion and the Church of Christ for which she has hitherto contended, she disclaims intolerant or persecuting principles, and does not regard her Confession of Faith, or any portion thereof when fairly interpreted, as favouring intolerance or persecution, or consider that her office-bearers by subscribing it profess any principles inconsistent with liberty of conscience and the right of private judgment.” The main difference between the “formula” of the Free Church and that of the Established Church (as at the year 1900) was that the former referred to the Confession of Faith simply as “approven by General Assemblies of this Church,” while the latter described it as “approven by the General Assemblies of this National Church, and ratified by law in the year 1690, and frequently confirmed by divers Acts of Parliament since that time.” The former inserted an additional clause,—“I also approve of the general principles respecting the jurisdiction of the church, and her subjection to Christ as her only Head, which are contained in the Claim of Right and in the Protest referred to in the questions already put to me”; and also added the words which are here distinguished by italics,—“And I promise that through the grace of God I shall firmly and constantly adhere to the same, and to the utmost of my power shall in my station assert, maintain, and defend the said doctrine, worship, discipline and government of this church by kirk-sessions, presbyteries, provincial synods, and general assemblies,together with the liberty and exclusive jurisdiction thereof; and that I shall, in my practice, conform myself to the said worship and submit to the said discipline [and] government,and exclusive jurisdiction, and not endeavour directly or indirectly the prejudice or subversion of the same.” In the year 1851 an act and declaration anent the publication of the subordinate standards and other authoritative documents of the Free Church of Scotland was passed, in which the historical fact is recalled that the Church of Scotland had formally consented to adopt the Confession of Faith, catechisms, directory of public worship, and form of church government agreed upon by the Westminster Assembly; and it is declared that “these several formularies, as ratified, with certain explanations, by divers Acts of Assembly in the years 1645, 1646, and particularly in 1647, this church continues till this day to acknowledge as her subordinate standards of doctrine, worship and government.”11

In 1858 circumstances arose which, in the opinion of many, seemed fitted to demonstrate to the Free Church that her freedom was an illusion, and that all her sacrifices had been made in vain. John Macmillan, minister of Cardross, accused of immorality, had been tried and found guilty by the Free Presbytery of Dumbarton. Appeal having been taken to the synod, an attempt was there made to revive one particular charge, of which he had been finally acquitted by the presbytery; and this attempt was successful in the General Assembly. That ultimate court of review did not confine itself to the points appealed, but went into the merits of the whole case as it had originally come before the presbytery. The result was a sentence of suspension. Macmillan, believing that the Assembly had acted with some irregularity, applied to the court of session for an interdict against the execution of that sentence; and for this act he was summoned to the bar of the Assembly to say whether or not it was the case that he had thus appealed. Having answered in the affirmative, he was deposed on the spot. Forthwith he raised a new action (his previous application for an interdict had been refused) concluding for reduction of the spiritual sentence of deposition and for substantial damages. The defences lodged by the Free Church were to the effect that the civil courts had no right to review and reduce spiritual sentences, or to decide whether the General Assembly of the Free Church had acted irregularly or not. Judgments adverse to the defenders were delivered on these points; and appeals were taken to the House of Lords. But before the case could be heard there, the lord president took an opportunity in the court of session to point out to the pursuer that, inasmuch as the particular General Assembly against which the action was brought had ceased to exist, it could not therefore be made in any circumstances to pay damages, and that the action of reduction of the spiritual sentence, being only auxiliary to the claim of damages, ought therefore to be dismissed. He further pointed out that Macmillan might obtain redress in another way, should he be able to prove malice against individuals. Very soon after this deliverance of the lord president, the case as it had stood against the Free Church was withdrawn, and Macmillan gave notice of an action of a wholly different kind. But this last was not persevered in. The appeals which had been taken to the House of Lords were, in these circumstances, also departed from by the Free Church. The case did not advance sufficiently to showhow far the courts of law would be prepared to go in the direction of recognizing voluntary tribunals and a kind of secondary exclusive jurisdiction founded on contract.12But, whether recognized or not, the church for her part continued to believe that she had an inherent spiritual jurisdiction, and remained unmoved in her determination to act in accordance with that resolution “notwithstanding of whatsoever trouble or persecution may arise.”13

In 1863 a motion was made and unanimously carried in the Free Church Assembly for the appointment of a committee to confer with a corresponding committee of the United Presbyterian Synod, and with the representatives of such other disestablished churches as might be willing to meet and deliberate with a view to an incorporating union. Formal negotiations between the representatives of these two churches were begun shortly afterwards, which resulted in a report laid before the following Assembly. From this document it appeared that the committees of the two churches were not at one on the question as to the relation of the civil magistrate to the church. While on the part of the Free Church it was maintained that he “may lawfully acknowledge, as being in accordance with the Word of God, the creed and jurisdiction of the church,” and that “it is his duty, when necessary and expedient, to employ the national resources in aid of the church, provided always that in doing so, while reserving to himself full control over the temporalities which are his own gift, he abstain from all authoritative interference in the internal government of the church,” it was declared by the committee of the United Presbyterian Church that, “inasmuch as the civil magistrate has no authority in spiritual things, and as the employment of force in such matters is opposed to the spirit and precepts of Christianity, it is not within his province to legislate as to what is true in religion, to prescribe a creed or form of worship to his subjects, or to endow the church from national resources.” In other words, while the Free Church maintained that in certain circumstances it was lawful and even incumbent on the magistrate to endow the church and on the church to accept his endowment, the United Presbyterians maintained that in no case was this lawful either for the one party or for the other. Thus in a very short time it had been made perfectly evident that a union between the two bodies, if accomplished at all, could only be brought about on the understanding that the question as to the lawfulness of state endowments should be an open one. The Free Church Assembly, by increasing majorities, manifested a readiness for union, even although unanimity had not been attained on that theoretical point. But there was a minority which did not sympathize in this readiness, and after ten years of fruitless effort it was in 1873 found to be expedient that the idea of union with the United Presbyterians should for the time be abandoned. Other negotiations, however, which had been entered upon with the Reformed Presbyterian Church at a somewhat later date proved more successful; and a majority of the ministers of that church with their congregations were united with the Free Church in 1876.

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