The Bulwark Magazine of the Scottish Reformation Society

Oct - Dec 2014 // £1

Oct - Dec 2014 1 The Bulwark Magazine of the Scottish Reformation Society ANDREW CANT The Magdalen Chapel 41 Cowgate, , EH1 1JR Tel: 0131 220 1450 Email: [email protected] APOSTLE www.scottishreformationsociety.org Registered charity: SC007755 John A. Smith Chairman Committee Members »» Rev Dr S James Millar »» Rev Maurice Roberts Vice-chairman »» Rev Kenneth Macdonald »» Rev John J Murray For his zeal in propagating the Truth, Andrew Cant »» Mr James Dickson earned the title, “the Apostle of the Covenant”. Sadly, Secretary »» Mr Allan McCulloch he is little known today and is barely mentioned in »» Rev Douglas Somerset most works on the early . One probable Treasurer reason for this is that historians, influenced by hostile »» Rev Andrew Coghill chroniclers, have painted a highly negative picture of Cant. With the exceptions of John Knox and Samuel Rutherford, few public figures have been more frequently cO-OPEraTIOn OBJEcTS OF ThE SOcIETy and unjustly maligned. Although he was educated in (a) To propagate the evangelical Protestant faith Aberdeen, many of the townspeople regarded Cant In pursuance of its objects, the Society may co- and those principles held in common by as an unwelcome interloper when he was settled operate with Churches and with other Societies those Churches and organisations adhering to as minister there in 1641. But his friends have left on whose objects are in harmony with its own. the Reformation; record their esteem for a man who, during four troubled decades, fought a lonely battle for Biblical principles (b) To diffuse sound and Scriptural teaching on and in the North East of . Magazine Editor: Rev Douglas Somerset the distinctive tenets of Protestantism and Andrew Cant All literary contributions, books for review and Roman Catholicism; papers, should be sent to: (c) To carry on missionary work among I. Background decisiveness, frankness, and courage. The Magdalen Chapel adherents of the latter faith with a view to A son of the Laird of Glendye, an upland Certainly, his military service would have winning them to the doctrines of grace and to 41 Cowgate, Edinburgh estate in , Andrew Cant made him very conscious of the looming the fellowship of the true Gospel; EH1 1JR was born in 1584. The family’s feudal threat of resurgent Romanism. superiors were the strongly Presbyterian (d) To produce and distribute evangelistic, Keiths (the Earls Marischal of Scotland), Eventually, Cant decided to return home and religious and other literature in connection with The views expressed in articles are those of the promotion of the Protestant religion; whose patronage seems to have been prepare for the ministry. He attended King’s the contributor and may not necessarily reflect an important factor in Andrew’s eventual College, Aberdeen in his mid twenties, and those of the Editor or the Committee of the (e) To promote the associating together of men rise to prominence. Along with several subsequently served as Humanist (lecturer and women, and especially young people, of his relatives, he served as an officer in Latin and Greek), teaching both in the Society. Scriptural references are from the A.V. for systematic Bible Study and holding of in the Scots Brigade in Holland, fighting College and the Aberdeen Grammar School. except where stated otherwise. meetings for the above specified purposes. the Spanish forces who were attempting This was a time of spiritual regression in to crush the Reformation in the Low Scotland, when King James VI was seeking Countries. In his subsequent career in the to undermine the work of Reformation by

DESIGNED & PRINTED BY: Christian ministry Cant displayed many promoting ritualistic worship, and to assert www.peppercollective.com Tel:028 9851 2233 soldierly characteristics, notably firmness, his power over the Church by reintroducing

2 The Bulwark Oct - Dec 2014 3 View of Glendye King’s College, Aberdeen . About this time Cant married o’ the North”, illegally harbouring several Andrew Cant’s theology was shaped by Very few of Cant’s sermons survive but the Margaret Irvine. They had several children, priests on his extensive lands. An ongoing the English Puritans; he once claimed “I following extract, from a sermon preached with two of his sons becoming ministers. power struggle between the Gordons owe everything to that most reverend Mr. in 1638 in , gives some idea of his and the strongly Protestant Forbeses [Thomas] Cartwright”. From the outset method. The text is Matthew 22:2-6: ‘The iI. Minister in Alford culminated in open warfare during the of his career, Cant was “a mortal enemy kingdom of heaven is like unto a certain Despite his unswerving commitment wars of the Covenant. Moreover, prelacy towards the bishops”. He said of prelacy, king, who made a marriage for his son: to Presbyterianism, Cant was in fact had a better reputation in the North East “I ever condemned it as having no warrant and he sent forth his servants to call them ordained under Episcopacy when he was than elsewhere, partly a legacy of the able in Christ’s house”. It was little wonder that that were bidden to the wedding; and they appointed to the quiet Donside parish of and scholarly pre-Reformation Bishops of Patrick Forbes could only “tolerate” would not come, etc.’: Alford in 1615. There he became known Aberdeen, William Elphinstone and Gavin Cant. In 1621 Cant was invited to preach for as “bobbing Andrew” for his enthusiastic Dunbar. Patrick Forbes, who was appointed the vacant charge of the High Kirk (St Giles), “This supper is a great feast in respect of preaching style. From the fact that his as Protestant Bishop of Aberdeen in 1618, Edinburgh. It was a clear indication of Cant’s the great number that are called unto it. enemies did not subsequently accuse him was more conscientious and spiritually ability that a minister in such an obscure place The Jews are called, the Gentiles are called, of compromise on the matter, it seems minded than his fellow-bishops; and as Alford should be considered for the most yea the poorest thing that is hearing me is likely that his ordination took place with the the European reputation of the learned important parish in the land. In his sermon called; such as a great man would not look bishop present but only in the capacity of a Aberdeen Doctors, a group of Episcopalian in Edinburgh, Cant “deplored the miseries on, but he would close the gates on such fellow minister. One of Cant’s predecessors theologians, was a source of pride to of our kirk and the corruptions of the time a one; a great man would not deign to look was the godly John Forbes, who was exiled local people. Many Episcopalian clergy, in such a gracious manner that many of the on them in his kitchen, yet come ye away to to Holland for adhering to the Aberdeen however, were inclined to Popish doctrines hearers shed tears”. Though the voting was this feast, the King of Kings has his house Assembly of 1605. such as praying for the dead, baptismal in his favour, the clergy of Edinburgh were open, he has a ready feast, and a room regeneration, and the intercession of jealous of his popular appeal and the king in house and fair open gates and everybody In most parts of the country, ritualism saints. The foremost of these was William any case vetoed the appointment owing to shall be welcome that will come. And now was unpopular, but the North East was Forbes, Bishop of Edinburgh, who had “his seditious sermons”. The congregation through all the nooks and corners of this unusually influenced by Romanism, with been Cant’s immediate predecessor as made a second unsuccessful attempt to call , Christ is sending out the powerful Marquis of Huntly, “the Cock minister of Alford. Cant two years later. his servants, and I am sent out unto you

4 The Bulwark Oct - Dec 2014 5 this day, crying unto you, ‘Come away, who obtained extensive lands in Buchan his oxen and fatlings are killed, his wine following the dissolution of Deer Abbey. is drawn, and his table furnished and all In 1600, the Frasers of Philorth, who had things ready.’” established the town of Fraserburgh, had founded a short-lived Protestant university III. Chaplain and minister there. in Pitsligo In 1629 or 1631 Cant left Alford to take up IV. The the post of chaplain to Sir Alexander Forbes A rising tide of popular anger against of Pitsligo in Aberdeenshire, whose wife is ritualism culminated with the riot in St. Giles described as “ane rank puritan”. Cant’s on Sabbath 23rd July, 1637, when Jenny lordly employer was extremely displeased Geddes threw her stool at Dean Hanna, with the Episcopalian minister of the crying “Dinna say Mass in my lug!” On parish of Aberdour in which his estate was 28th February 1638, Edinburgh’s Greyfriars situated. The story is told that one Sabbath Churchyard witnessed a solemn and the Forbeses were listening to a sermon impressive gathering when the National in the course of which the Aberdour Covenant was renewed. , minister inveighed against “the three pits Alexander Henderson, and Andrew Cant of hell, Pittulie, Pittendrum and Pitsligo”. Sir were appointed Commissioners from the Alexander stood up and bellowed “I take General Assembly and they proceeded to you at your word, sir”, before storming out travel all over the country to obtain further along with his retainers, never to return. signatures. Cant concentrated on the Belfry at Old PItsligo Church Old Pitsligo Church North East and was favourably received in He subsequently ordered the construction Inverness, Forres, and Elgin. Significantly, of an alternative place of worship on the most of the ministers in the Presbyteries of summit of Peathill, near his castle, and Deer and Alford signed the Covenant. appointed Cant as the first minister. The new parish of Pitsligo was erected in June By the end of May, Aberdeen was the only 1633. Though roofless, the walls of the old Royal Burgh in Scotland which had not church still stand, and some of its woodwork indicated its support for the Covenant. is preserved in the impressive 1890 parish The 1638 Glasgow Assembly took the church, including a panel with Cant’s coat- historic step of abolishing bishops, an act of-arms. The ornate laird’s loft, where the of defiance which the king could not ignore. Forbes family sat, was reinstalled in a Cant played a prominent role; having a purpose-built aisle in the new building and strong voice he was asked to read out the is probably the finest example of Jacobean acts of Assembly, and during the discussion wood-carving in the whole of Europe. of the controversial book The King’s Large Declaration, Cant characteristically stood In contrast to most of Aberdeenshire at up and said, “It is so full of gross absurdities that time, the Presbytery of Deer was a that I think the hanging of the author congenial sphere of labour for Andrew should prevent [i.e. precede] all other Cant. Most of its members were zealous censures”. The Moderator, David Dickson, Presbyterians, largely due to the influence of wryly responded, “That punishment is not Cant’s erstwhile patron the Earl Marischal, in the hands of kirk men”. Following the Pitsligo Castle

6 The Bulwark Oct - Dec 2014 7 Assembly, royal authority completely broke from the balcony of the Earl Marischal’s any remaining relics of popery around the committees appointed to examine and down in Scotland and effective power house to a crowd gathered in the courtyard city. Subsequently, the new Presbyterian depose suspect clergy, also made him a passed to the noblemen, clergy, and below. Even the hostile Episcopalian writer magistrates elected Cant as minister of St. hate-figure for many. His blunt and forthright merchants of the land. But emboldened Spalding admits that over 500 signed Nicholas. The hostile chronicler Spalding persona only added to his unpopularity. by their eloquent Doctors, Aberdeen stood the Covenant the next day. Cant and his commented that the town “was not fully firm and the Bishop of Aberdeen refused to colleagues thereafter travelled around the glad” and “he was not very welcome to all”. As with Calvin in Geneva, Cant in Aberdeen leave his post. rural parishes where forty-four ministers The Council minutes, however, state that has been accused of behaving like a and numerous gentlemen signed. a gathering of townspeople “all with one dictator. In both cases, such claims have A powerful deputation was dispatched voice allowed of the election”. Although little foundation. Since the Reformation, the to persuade the recalcitrant city to come Recent scholarship suggests that opinion in Cant, then serving as a chaplain with the kirk session of Aberdeen had passed much on board, including the Earl of Montrose, Aberdeen was in fact fairly evenly divided Covenanting army, was unenthusiastic detailed legislation which the magistrates Lord Coupar, the Master of Forbes, and the between Episcopalians and Covenanters. about the call, it has been suggested obediently enforced. William Kennedy, a three ministerial Commissioners. Their aim De Birsay writes, “Popular and scholarly that “his unsocial temper” had made him nineteenth century historian of Aberdeen was to counter the Doctors’ arguments tradition has played up evidence of Royalist unpopular in the south and in the end, he and no admirer of Cant, wrote, “however and to rally support for the Covenant and and Episcopalian influence and all but buried agreed to go to Aberdeen. much we may reflect upon these rigid laws, they hoped that the presence of Cant, who evidence of support for the Covenant”. King we are not to attribute these solely to the knew these men from his time at University, Charles I, impressed by the loyalty of the VI. Minister of Aberdeen clergy ... for the pastor was only one of would give them an advantage. The Aberdonians, awarded his “trusty and well Seventeenth century Aberdeen had around twenty-two who composed the legislative Doctors had already preached extensively beloved” Royal Burgh a new Great Charter 8,000 inhabitants and two universities. It assembly”. Cant came to Aberdeen at the on the supposed Biblical arguments against confirming all their longstanding trading was a busy trading port with extensive links behest of a new pro-Covenanting ruling taking the Covenant and the magistrates privileges. The finely balanced situation in to the Baltic countries. During his exile there, party who were anxious to prove their zeal had ordered the citizens not to sign. When Aberdeen inevitably made the North East a Samuel Rutherford found the inhabitants to for Presbyterianism. And even before their the deputation arrived at the Town House, focus for trouble in the civil wars which were be “dry, cold and general ... they consist of advent, the rules about moral behaviour in they were offered the traditional “Cup of soon to commence. papists and men of Gallio’s temper, firm in no Aberdeen were extremely strict by modern Bon-Accord”, an ornate silver goblet full of religion”. Cant formed a similar view. James standards. wine, as a token of goodwill. Cant bluntly V. Minister of Newbattle Stark comments, “An evangelical ministry informed the gathered notables that they With his leadership qualities and preaching was almost a new thing to that generation VII. Cant’s reforms happily would drink it after the Covenant ability it was obviously desirable that Cant in Aberdeen, and he had much to contend Some of Cant’s reforms caused enormous had been subscribed. Since the cup had should occupy a more prominent pulpit with, and few to sympathise with him, as he offence to some, particularly as they never been refused before, his action than that of Pitsligo. He was translated to tried to shape things in the church according flew in the face of longstanding custom. understandably caused great offence. Newbattle near Edinburgh, in March 1639. to the mind of Christ”. Traditionally, Aberdonians had regarded Here he was under the patronage of the communicant membership of the Church The angry magistrates had the church Covenanting nobleman, the Earl of Lothian. His natural authority rapidly brought Cant as their automatic right as citizens, unless doors locked to prevent the Covenanting A few weeks later, Montrose arrived in to prominence in the North East, no doubt they were guilty of some scandalous sin. ministers from holding services. Cant and Aberdeen with an army of 9,000 men causing resentment among more senior The new minister found the people to be so his colleagues were handed an elaborate and the inhabitants were ordered to sign colleagues. He was appointed Moderator ignorant of spiritual things that he refused document compiled by the Doctors who the Covenant under pain of confiscation of Synod within a few months of his arrival to administer the sacrament of the Lord’s had even sent it down to London for of their goods. The first of several spells and was usually a commissioner to the Supper for two years and only resumed approval beforehand. They wrote a reply of military occupation began and the General Assembly. He was Moderator of when he was persuaded that they were overnight and during the coming days Covenanters emphasised their new found the 1650 Assembly and between 1651 and properly catechised. Some years later, the both sides produced further pamphlets ascendency in the North East by holding 1659 was Rector of King’s College. Cant’s magistrates objected to the Presbytery with increasingly complex arguments for the 1640 Assembly in Aberdeen. The efforts to end superstitious and ritualistic that his practice of interviewing intending and against bishops. On the Sabbath the Doctors were deposed and the Earl of practices and tighten up Church discipline, communicants meant that “all are debarred ministers overcame their ban by preaching Seaforth was commissioned to destroy together with his proactive approach in that out of modesty and truthfulness dare

8 The Bulwark Oct - Dec 2014 9 not proclaim themselves righteous”. impetuous nature is revealed in an incident were ambushed by hostile soldiers and when a group of rowdy children were threatened with execution before being With the aim of improving people’s disturbing the worship when Row was imprisoned in Pitcaple Castle along with knowledge of the Bible, Cant and his preaching. The senior minister leapt up several other Covenanters. Unfazed, Cant ministerial colleagues, John Oswald and from his seat in the lateran and chased conducted morning and evening worship John Row, introduced the so-called ‘night them out of the building. for the men, speaking “with much boldness abouts’ lectures on three week nights and freedom”. After several weeks the in place of the previous nightly evening An interesting controversy arose in Aberdeen soldiers became rather casual in their prayers. Spalding, who complained about over so-called “Brownism”. The movement duties and one day, only two were left to everything connected with Cant, objected supposedly began with people in Ireland in guard the Covenanters. When the guards that “no honest person durst be absent ... the 1620s who shunned Episcopal services went outside to flay an ox, the prisoners they thought this service was thraldom on and held their own fellowship meetings seized the moment and shut the door work days”. instead. Such gatherings also occurred in on them. One Covenanter headed off to Scotland, although the participants did not Aberdeen to get help while the others, led The new minister intimated that he would no boycott public worship. Opinion was divided by Cant, managed to repel several attempts longer allow baptism of infants, even if they in the General Assembly, with the enemies to recapture the castle. Eventually a group were at the point of death, except during of the practice claiming that the roots of the of local gentry arrived and released the regular public worship. While some might movement lay in English Independency; prisoners. believe this attitude to be heartless, it clearly while its proponents, who included Samuel arose from a desire to end a superstitious Rutherford and Andrew Cant, thought that The following year, Cant once more found belief in baptismal regeneration, which it was scriptural and had a long history in himself imprisoned in a fortress. Many was a hangover from Romanism. After reformed circles in Scotland. When an of Aberdeen’s leading citizens as well discovering that the wakes which were Irishman called Othro Ferendall commenced as no fewer than sixteen Presbyterian traditionally held on the night before a funeral private meetings in Aberdeen in 1642, ministers, fled before the Royalist army and commonly included both an act of worship Andrew Cant supported him; and when took refuge behind the walls of the Earl and a drinking session, Cant, believing that the Presbytery suspended Ferendall from Marischal’s clifftop stronghold, Dunnottar the two did not belong together, persuaded Church privileges, Cant received him back Castle. Although Montrose tried his best the magistrates to forbid singing psalms “like a good bairn” on terms more lenient to persuade the Earl to change sides, Cant and reading Scripture on such occasions. than those appointed by the Presbytery. and his brethren encouraged him to hold Drunkenness was not to be ‘sanctified’ in Thomas Hog of Kiltearn, who is thought fast. In reprisal, the Royalist soldiers set fire this way. to have popularised fellowship meetings in to the farms on the Keith estates as well the North, was a student in Aberdeen in the as the town of Stonehaven. The Earl could Frequently, Cant preached in the market 1650s; and it may have been by Cant that only stand on the ramparts of his castle Cant’s Coat of Arms, Pitsligo Church place at the Castlegate, to “multitudes he was introduced to the practice. and watch the rising columns of smoke but ever so great”. On one occasion, a dead Cant comforted him, assuring him, “that Independency) placed spiritually minded crow was thrown at him. He interrupted VIII. The Civil War reek would be a sweet smelling incense in people on opposing sides. Provost the sermon and solemnly stated, “I know Following the Battle of the Justice Mills in the nostrils of the Lord, rising as it did from Alexander Jaffray, who was married to not who has done this open affront, but 1644, fought just south of modern day Union property which had been sacrificed to the Cant’s daughter Sarah, gradually moved I am much mistaken if there are not as Street, Aberdeen was sacked by Montrose’s holy cause of the Covenant”. towards Cromwell’s favoured position of many gazing at him at his death as there Royalist army, which subsequently overran independency and in 1651 persuaded are here this day”. These words were truly the surrounding countryside. One day Cant, During the period of the civil wars in John Row and John Menzies, to set prophetic, for the man was subsequently accompanied by two friends, was returning Scotland, differing opinions on state up a new congregation which would convicted of a serious crime and executed home after visiting his son, Alexander, who government (monarchy or parliament) and welcome only “the godly”. Anxious to avoid on the Grassmarket in Edinburgh. Cant’s was minister of Banchory Ternan. The three Church government (Presbyterianism or schism, leading clergymen including John

10 The Bulwark Oct - Dec 2014 11 Livingstone and David Dickson attempted throughout the kingdom. In Aberdeen, bring the two sides together at a meeting in after a sermon from the new Episcopalian Edinburgh. No agreement was reached but minister, the bells were rung all day, cannon the parties separated on good terms, with fired, bonfires lit, and casks of wine, the sole exception of Cant who “went out confections, and musical entertainment in some passion” before the end. He was laid on at the Castlegate. A group of militant no doubt well aware that the division could Episcopalians publicly burned a copy of only strengthen the influence of former Samuel Rutherford’s book, Lex Rex, which Episcopalians and would leave him, in they considered to be “stuffed with no less failing health, as the only regular minister in treason and rebellion than a serpent full the burgh. In the event, the rebels returned of poison”. The following Sabbath, Cant to the Presbyterian fold seven years later. defiantly stated in the pulpit that his friend Rutherford was “as holy, learned, gracious When the Covenanting army passed and pious a man as ever this nation brought through Aberdeen in November 1650, forth”, and roundly condemned the book- General Leslie attempted to obtain Cant’s burners. backing but was told that “he could not in conscience assist the king to recover The resurgent Episcopalian clergy saw this the crown of England, but he thought that as an ideal opportunity to get rid of their one kingdom might serve him very well most powerful opponent and libelled him. and one crown was enough for any man”. Following a vote, Cant was deposed from Notwithstanding the Stuarts’ failings, Cant the ministry. The sentence was pronounced was a strong monarchist. When Cromwell’s by David Lyall, minister of Banchory troops were garrisoned in Aberdeen, some Devenick. Cant, who had ordained him, Cant’s gravestone, St Nicholas churchyard of the officers were present one Sabbath in turned to him and said, “Oh Davie, I St Nicholas Church when the old minister knew you would do this to me ever since very great man ... who by his eloquence Saviour of which no copy survives. He prayed as usual for “our banished king”. I laid hands upon your head”. Solemnly, and life sustained decaying religion and is remembered as “ane super-excellent Infuriated, they rushed up to the pulpit with Wodrow records that Lyall, who was reformed the degenerate manners of the preacher” and “a most zealous, straight drawn swords and threatened the ministers. subsequently translated to Montrose, was world. He was ardent and affectionate, a man for the Covenant”. On his deathbed, While Mr Menzies “was very timorous and one day walking on the Links there when Boanerges (son of thunder) and Barnabas, he said “My conscience bears me witness crept in beneath the pulpit”, the doughty he saw a figure clothed in white ahead of a Lodestone and Adamant. He was a man that I never gave a wrong touch to the Ark Cant bared his chest and cried, “There’s a him, which suddenly disappeared from of unsullied piety, inviolable steadfastness of God all my days”. breast ready to receive the thrusts of any view. Even though the area is completely and invincible spirit”. who will venture to give them for the Truth!” flat, Lyall could find no sign of where the Under his ministry, the Gospel was The soldiers’ surprise can be imagined, and person went to. But to his horror, when Cant may have lacked worldly prudence, preached in its purity, and biblical discipline they immediately left the building. he reached the spot, he found the words, but he would doubtless have viewed such was exercised; and true religion attained “sentenced and condemned” written in the a ‘quality’ as unfaithfulness. He may not a pre-eminent position in Aberdeen. How sand. Lyall died shortly afterwards. “Touch have been a theologian in the league very different from the sad situation which IX. The Restoration not mine anointed, neither do my prophets of Dickson or Gillespie but despite his prevails today in this materially rich but While Cromwell encouraged Independency any harm.” Cant himself died on 30th couthy speech, he was no ignoramus, as spiritually impoverished city. “Jerusalem in the church, he was at least a zealous April, 1663 and was buried in St. Nicholas alleged by his enemies, and his impressive remembered in the days of her affliction and Protestant. After his death, Charles II Churchyard, where his gravestone can still command of the Scriptures is evident from of her miseries all the pleasant things that immediately restored the rule of bishops. be seen today. his surviving sermons. He also published she had in the days of old” (Lam. 1:7). A day of thanksgiving was proclaimed His Latin epitaph says that he was “a a book on The Titles of Our Blessed

12 The Bulwark Oct - Dec 2014 13 2. James Alison’s clock of 1642 noisy, it must have also been confusing The new clock was an ambitious device, with different churches ringing their The Remarkable including “brodis and handis” [boards hours at different times due to inaccurate and hands]. In other words, it had dials clocks. In 1661, Humphrey Mylne or Clocks of the to display the time. It also had a globe Mills was asked by the Hammermen for the phases of the moon. The name to make the Chapel clock conform to of its maker is not explicitly stated in the the time signalled by the town clock Magdalen Chapel Hammermen’s records but it seems almost (i.e. presumably that of the Tolbooth). certainly to have been James Alison of Mills was a prominent clockmaker in Cupar, Fife. The dials made the clock Edinburgh, and today his clocks are Professor Kevin Birth unusual. While domestic clocks of this highly sought examples of seventeenth Kevin Birth is Professor of Anthropology at Queen’s College, City University of New York, period had dials, most public clocks were century timekeeping. One of his lantern specializing in the study of time. We are grateful to Professor Birth for this account of the still mere automated bell ringers. Indeed, clocks is on display in the Burghs Hall of Magdalen Chapel clocks, and to Tom Addyman of Addyman Archaeology for some of the images. the word “clock” comes from the German the National Museum of Scotland, giving word “Glocke” which means “bell”. Other an idea of his craftsmanship. clocks in Edinburgh in the middle of the seventeenth century are not recorded as 4. Andrew Brown’s clock of 1696 having dials. The Magdalen Chapel clock, Mills’ clock continued in service until 1696 with its three large dials mounted to the when it was again modified by Andrew outside of the tower, was well ahead of its Brown. Brown had been an apprentice time. The dials were made of copper by of Mills’ in February 1665, and it seems John Scot, wright. that he preserved as much of the earlier construction as possible. The iron four- As personal timepieces improved in post frame and some of the joints of the performance and popularity during the crossbars with the frame appear to be eighteenth century, public clocks that mid-seventeenth century, and therefore displayed as well as signaled the time probably date back to the 1642 clock; and became popular. There was a desire for it is also likely that Brown kept the original public clocks not only to signal the time, dials from 1642, although the number but to display it so that people could of these was reduced to one in 1730. check and set their clocks and watches. Whereas clocks saw a rapid improvement

Tom Addyman with the dial of the clock St. Giles cathedral mounted dials to the in performance during the seventeenth outside of its bell tower in 1731 (these dials century, the basic design of a clock dial were removed in 1912). Many Edinburgh remained unchanged—and still remains 1. Lady Kilbabertoun’s clock a ton. In 1638 they had been gifted a small churches added dials as part of the unchanged. Seventeenth century Edinburgh was a noisy clock by Lady Kilbabertoun, widow of the renovations of their steeples, and in those city. The time of day was indicated by the King’s Master of Work, and this sufficed cases, the dials were built into the masonry Brown’s clock is still in the Chapel tower, striking of bells and the beating of drums, them for a couple of years, but in February rather than mounted to the exterior like the although a few parts had to be replaced and the Hammermen in the Magdalen 1641 they decided to commission a larger Magdalen Chapel dials. when it was repaired in the 1990s. The Chapel were not to be outdone. They clock, more appropriate for their tower and existing clock is a mixture of iron and had added a stone tower to the Chapel in bell. Lady Kilbabertoun’s clock was sold 3. Humphrey Mills’ clock of 1662 brass components; the iron components 1628, replacing an earlier wooden belfry, that December, and their new “horladge”, The Chapel clock of 1642 suffered from the probably continuing from Mills’ clock with and in this tower they had hung, in 1634, as they called it, was ready the following problem of inaccuracy typical of devices the brass components being the parts a magnificent Burgerhuys bell weighing half year. of that period. Not only was Edinburgh introduced by Brown.

14 The Bulwark Oct - Dec 2014 15 The Burgerhuys bell The escapement wheel Simon Lowman and the clock in 1993 Some of the joints on crossbars

Among the features that Brown installed 5. Alexander Brand’s The Hammermen agreed and made In the 1990s, however, it was restored by was a recoil anchor escapement—this was clock of 1727 his qualifying test, or essay, to be the Mr Simon Lowman, but subsequently it a means of converting the beats of the Unlike the previous clocks that we have construction of a lock and key for the door has been accidentally damaged by visitors pendulum into ticks and tocks that was mentioned, this was not mounted in the of the Chapel and a pendulum clock. It climbing the Chapel tower. The restored more accurate than previous methods. It tower of the Chapel but was a grandfather might seem strange to require Brand to clock once again struck the time on the was invented, probably before 1660, by clock. It was made by Brand as part of make a lock and a clock, but during this Chapel bell, and this hourly intrusion was a either Robert Hooke or William Clement. the process of his being admitted to the period locksmiths were also commonly the source of irritation to local residents during By 1715, George Graham had introduced Hammermen of Edinburgh which, as a guild makers of public clocks. the night. the deadbeat escapement which modified of metalworkers, included clockmakers. the anchor escapement to make it still Both the lock and the clock were Times have changed. With highly accurate more accurate. Whereas many old turret Brand obtained his membership under constructed under the supervision of the watches and time displays on portable clocks in the British Isles were converted to unusual circumstances. He had gained Edinburgh Hammermen and evaluated by electronic devices, sonic time signals are an the deadbeat escapement, the Magdalen entry into the Hammermen of the the clockmakers Alexander Brownlie and annoyance. The Chapel no longer serves Chapel clock was not. One possible reason Canongate in 1716 by making a watch William Richardson. They judged Brand’s the timekeeping function for guild members for this may be the Chapel’s clock’s unusual balance and a pendulum clock, and he work worthy of his being admitted to as it no doubt once did. Thankfully, escapement wheel, with only 20 teeth. The served as a clockmaker at the Mint. the guild as a freeman clockmaker. The however, it still stands as a reminder of the angle and number of the teeth on this wheel clock that he made, he then gave to the critical role the Hammermen once played in would make using a deadbeat escapement Since the Canongate was not part of Hammermen and it remained in the Chapel Edinburgh’s timekeeping. difficult. A standard escapement wheel Edinburgh at that time, he was deemed an until the 1950s, but its current whereabouts would have 30 teeth. This might indicate outsider by the Edinburgh Hammermen, are not known. Sources: that Brown’s anchor escapement replaced and would have not been considered for Britten, Frederick James, Old Clocks and an earlier verge escapement containing a membership under normal circumstances. 6. The present Watches and their Makers (London: B.T. crown wheel. Seventeenth century crown The Lord Provost of Edinburgh, George Brown’s clock now stands silent in the Batsford, 1904). wheels had fewer than 30 teeth, and Brown Drummond, approached the Hammermen Chapel tower. It continued in use until Smith, John, Old Scottish Clockmakers from may have kept the smaller number of teeth to request that Brand’s request for the 1860s, but then ceased to work and 1453 to 1850 (Edinburgh: Oliver and Boyd, to avoid having to redesign the clock. membership be entertained. was rusted up for over a hundred years. 1921)

16 The Bulwark Oct - Dec 2014 17 Rev. Alexander Hislop and The Two Babylons

Alexander Hislop is best known in discovered in 1853 but not widely known Protestant circles for his book The Two for another decade, by which time Hislop Babylons. This was first serialized in The was seriously ill. The essence of Hislop’s British Messenger, then published as a argument, however, would seem to be 50-page pamphlet in 1853, and then unimpeachably scriptural, in that the Bible as a substantial book in 1858. A third, does warn us about a vast system of revised edition appeared in 1862. It has dangerous false religion which goes by continued in print, possibly with a few short the name of ‘Mystery, Babylon the Great’ interruptions, until the present day. In this (Rev. 17:5). Even a superficial comparison book he discusses, in an erudite fashion, with Babylonian and other pagan religion the similarities between Romanism and the confirms that Roman Catholicism must religion of ancient Babylon. Archaeological be the system that the Bible is describing work had commenced at the site of ancient by that name. Hislop’s book remains in Babylon in 1811, and at ancient Nineveh print because it contains many fascinating somewhat later, and was ongoing while comments and anecdotes, and because it Hislop’s birthplace (second house on right) Hislop was writing; and he was able to is still a good place to start in studying the make use of some of the latest research of pagan roots of Romanism. his day. He also drew heavily on classical length biography of the latter, entitled The At the Disruption in 1843, he signed the literature for his information. 1. Early life and career Life of Stephen Hislop, was published by Probationers’ Resolutions of Adherence to Alexander Hislop was born in 1807 in the George Smith in 1888. the Free Church. The study of paganism is quite fashionable small Berwickshire town of Duns, notable at the moment, while Protestantism is as the birthplace not only of the famous Alexander was educated in Edinburgh and In 1844 Alexander became the minister of not, and Hislop’s book currently tends philosopher Duns Scotus but of the even started to teach in Sunderland where he the East Free Church in Arbroath, formed to be vilified on the internet. Much of the more eminent divines Thomas Boston and was married in 1831 to Jane Pearson. They the previous year by secessions from criticism is manifestly ignorant, but his Thomas M‘Crie, senior. His father Stephen had two children, a son who died young two Established Church congregations. book does contain numerous assertions Hislop was an elder in the Relief Church and a daughter who died in her thirties. In The congregation met first in the Original and speculations which may not be well- in Duns, and he and his wife Margaret 1834 he became the parish schoolmaster Secession church and then in the Trades founded, and doubtless some of his more Thomson had six children. Alexander was of Wick. Probably in 1838, he moved to Hall until their own building was complete, substantial points have been proved the eldest son; the other boys being Robert Glasgow to take up the editorship of the and they were not able to buy a manse until erroneous with the advancing knowledge who became an influential headmaster, Scottish Guardian, a 1850. They had a membership of 486 in of Babylonian religion. In particular, and Stephen (1817-1863) who was a Free newspaper that opposed patronage and 1848. Hislop continued as their minister the important Epic of Gilgamesh was Church missionary in Nagpur, India. A full- the intrusion of ministers on congregations. until shortly before his death in 1865.

18 The Bulwark Oct - Dec 2014 19 2. His Church principles the Sabbath, because even as it stood it As we have mentioned already, Hislop and The Relief Church, in which Hislop was was too strong for some of them. Hislop his book are roundly abused on the internet. brought up, was regarded as the most and McCorkle were of the view that the His ‘bias’ and ‘ignorance’ are everywhere liberal and ‘progressive’ of the Scottish Free Church’s rejection of the Covenants spoken against. With many of his critics, Presbyterian Churches, but Hislop’s would be her ruin. we think that if they had found themselves instincts all lay in the opposite direction. We in a room with Hislop discussing Romanism have not discovered his view on Exclusive 3. Controversies and paganism, it would have been their Psalmody, but he was a vigorous opponent During his time in Arbroath, Hislop was own ignorance that would have appeared. of the use of musical instruments in public involved in two interesting controversies. He was far more learned than many of worship. His most unusual position, as far The first related to James Lumsden, the Free them suppose. At the same time, we doubt as the Free Church was concerned, was Church minister of Barry near Carnoustie, that many of his innumerable etymological his belief in the continued obligation of the who in 1856 was nominated as Professor speculations, of which he never expresses

Covenants – the National Covenant of 1638 of Systematic Theology for the Free Church David Carment the least uncertainty, would commend and the Solemn League and Covenant of College in Aberdeen. Lumsden had written themselves to modern etymologists. 1643 – and in the duty of the Free Church a tract on Baptism which was favourably and 1860. His concerns were partly that the to renew these Covenants. This was a mentioned in his nomination for the Chair. denomination was promoting Romanism Defending Hislop (where appropriate) view that he shared with Robert McCorkle Hislop and McCorkle, however, regarded and partly that Forbes was a local, notionally from the various specific assertions of of St Ninian’s near Stirling, and with David the tract as containing statements which Protestant minister who needed to be error against him, would be an enormous Carment of Rosskeen, but otherwise with were ‘directly opposed to Scripture and exposed. Hislop may also have had a family task, and not one that we can undertake. remarkably few Free Church ministers. to the standards of the Church’ and were concern in that his brother Stephen was There is one point, however, that should ‘undeniably heretical’. These statements married to Erasma Hull, a member of a be addressed, and that is the allegation In 1852 the Free Church had united with the spoke of a ‘conditional grace’ to the baptised prominent English evangelical family in the on the current Wikipedia entry for The majority of the Original Secession Church, child, dependent on the faithfulness of the circle of John Newton. From 1845-54, the Two Babylons that ‘there are numerous and in preparation for this she had adopted parent. Hislop and McCorkle complained, Duchess of Gordon’s chaplain in Huntly was misconceptions, fabrications and grave in 1851 an Act and Declaration regarding first of all to the College Committee which John Dawson Hull, who may have been factual errors’ in the book. The link which the Covenants. Hislop’s view of this Act evaded the issue, and then at last to the related to Stephen’s wife. Hull had been is supposed to confirm this allegation does and Declaration was very much that of the General Assembly of 1860. They were excommunicated by Bishop Low of Moray not work; and we very much doubt that Original Secession minority which refused resisted at the Assembly by Robert Candlish in 1845, essentially for his evangelical views, Hislop was guilty of ‘fabrications’. All his to join the Free Church, namely that it was and by Lord Panmure, but Lumsden was and perhaps this had stirred Hislop’s blood. obituaries bear witness to his ‘unbending a piece of insincere window-dressing which eventually persuaded to withdraw his tract, integrity and conscientiousness’, and to had been smuggled into the Free Church to and the matter was dropped. The case was 4. The Two Babylons the respect with which he was regarded, serve a purpose. A pamphlet by McCorkle another ‘straw in the wind’ showing the way The Two Babylons is not the easiest book even by those who did not agree with shows that the 1851 Act and Declaration in which error was being promoted and to read straight through. It is so packed him. ‘Misconceptions’ there probably are was a drastically weakened version of tolerated in the Free Church. with comparisons between Romanism in the book, and ‘grave factual errors’ are an overture which Robert Candlish had and obscure aspects of pagan mythology quite possible, but ‘fabrications’ we do not presented to the General Assembly in The second case related to Bishop that it is probably more suitable for dipping believe for a moment. 1847. Realising that there were going Alexander Penrose Forbes of Brechin who into, or for reading in small sections. to be difficulties with the passage of the was teaching a doctrine of the ‘real presence’ Hislop’s comments on the worship of relics, Hislop was no mere ‘dabbler in prophecy’. overture, he had kept similar language but in the Lord’s Supper so popish that even his for instance, lead him to anecdotes of He was a shrewd theologian and a everywhere had toned it down to avoid fellow Scottish Episcopal bishops put him Augustine of Hippo, to the shoulder-blade knowledgeable man, and we would warmly mentioning the Covenants by name. The on trial for heresy in 1860. He was censured of Pelops and the bones of Hector of Troy, to recommend his book to our readers. Cheap revised overture had been re-presented to but not found guilty. Hislop published tracts the Holy Coats of Trèves and of Buddha, to copies are widely available, and readers the Assembly on a Saturday when many against him, and against the whole body Nimrod, to Egypt, to India, and back again will not find the time that they spend on it commissioners were absent preparing for of the Scottish Episcopal Church, in 1858 to Nimrod by way of Thomas à Beckett. unprofitable.

20 The Bulwark Oct - Dec 2014 21 in which propitiation was offered to the the Celts were largely on the eve – 31st souls of the restless dead. Similarities October. As religious thought developed in can be drawn between Lemuria and the Celtic culture, Samhainn developed from a November Roman doctrine surrounding purgatory, simple harvest festival to one in which burnt and historians including Montillo, Roy, sacrifice was intended to placate the powers and Taylor suggest that the adoption of of blight, which were manifested in death. Fire-Festivals 13th May for the Feast of All Saints was a The discomforts of winter were believed Christianisation of the existing pagan date. to evidence the ascendency of malevolent powers. A precursor to Halloween guises, Roy Bartle In 732, Gregory III relocated the Feast evidence from France and Germany shows Mr Bartle has just completed an Engineering degree at Aberdeen University. In this article he of All Saints to its current date on the that men would don the skins and skulls of considers pagan November fire-festivals and their relation to All Saints’ Day and Halloween. Roman calendar – 1st November. At the the sacrifice, having already eaten the flesh This was not a subject addressed by Rev. Alexander Hislop (see previous article) but it is one same time, he “set up a new oratory in to incorporate its divinity. “Bone-fires” were that would have interested him. The original version of this article is fully referenced with St Peter’s dedicated to the Saviour and lit across the Celtic world to consume the footnotes, and can be viewed on the Society’s website under ‘Resources’. the Virgin Mary, with relics of the apostles bones of the sacrifice which were, in some and various saints, and decorated with cases, human. Through this, the deadly an image of Christ’s mother and inscribed effects of winter on both man and beast “By communicating with idolaters in I. Origins plaques bearing instructions for perpetual was hoped to be dampened; the extent of their rites and ceremonies, we ourselves All Saints’ (or All Hallows’) Day is the first liturgical celebrations at the site.” During punishment levied on the souls of the dead become guilty of idolatry.” (George of the November fire-festivals introduced the reign of Gregory IV, instructions were was also said to be reduced. This latter Gillespie, A Dispute Against the English onto the Liturgical Calendar. Ephrem the issued for the Feast to be observed more doctrine is noted to accord comfortably with Popish Ceremonies) Syrian (c. 306 – 373) notes, in his writings widely. Amongst the most enthusiastic the Roman Catholic theology surrounding from what is now Turkey, the practice of a implementers was the Holy Roman purgatory. Hence, similarities can be Through the span of the fourth-quarter feast dedicated to all saints. Slightly later, Emperor, Louis I who, in 835, issued an observed between practices undertaken on Bulwark, each day witnesses the ebb an homily of Chrysostom of Constantinople edict for the observance of All Saints’ Day Halloween (All Hallows’ Eve) and those of of the sun and the creeping dominance (c. 347 – 407) affirms that such a feast day throughout his empire. Samhainn. of the cold and the dark, until we arrive was celebrated in the region. This homily at the winter solstice and the cycle is dates the feast day as within seven days of A controversy exists concerning the reasons The “Christianisation” of hitherto pagan reversed. How welcome are the rays Pentecost, likely the successive Lord’s Day; behind the adoption of 1st November as festivals was an established policy of Rome. from a fired hearth! The association of “there are not yet seven days past since we the date of All Saints’ Day in the Roman Bede cites a letter written in 601 from Pope fire with autumn is natural to dwellers in celebrated the great and holy solemnity of calendar. The majority position holds Gregory I to Augustine of Canterbury, who the temperate latitudes, and this natural Pentecost; and now again a quire, or rather that the day was adopted to Christianise was appointed a missionary to the British, association is found osmosing into a camp and army of martyrs, overtakes the Celtic festival Samhainn; opponents instructing him to assimilate elements of religious activity throughout history. This us, an army like the camp of angels which suggest that proof of this is wanting. pagan festivities into Christian worship. article investigates the fire-festivals of early appeared to Jacob.” He writes, “Since they have a custom of November in the context of the Scottish Of the four festivals quadrisecting the Celtic sacrificing many oxen to devils, let some Church. As the historical background of On 13th May 609, Pope Boniface IV year, Samhainn – on the 1st November – other solemnity be substituted in its place, the festivals is crucial, especial attention dedicated the Pantheon in Rome to “St is the most prominent in mythological and such as a day of Dedication or the Festivals is given to their origins and adoption by Mary among the Martyrs”, filled it with relics, archaeological records. Celtic peoples of the holy martyrs.” Details are given as the early Church; outline is made of the and established a Feast of All Saints on this were found in the British Isles, northern to how this may be achieved. “They are effects of the Scottish Reformation on day. This event is notable also as the first France, and northern Germany. Whilst the not to sacrifice beasts to the Devil, but they festival days, and the observance of fire- recorded Roman consecration of a pagan events in Celtic mythology associated with may kill them for food to the praise of God, festivals in the post-Reformation Scottish temple. 13th May was also the culmination Samhainn are centred on 1st November, and give thanks to the Giver of all gifts for ecclesiastical diaspora. of the ancient Roman festival, Lemuria, the Samhainn festivities practised by His bounty. If the people are allowed some

22 The Bulwark Oct - Dec 2014 23 priesthood until his death; dating the on the Feast which, if authentic, suggests homily, if indeed it is Bede’s, to a period that the British Church was celebrating between 701 and 735. A serious question All Saints’ Day on 1st November prior to must be raised on Hutton’s assertion that the official redating. Certainly by the time the Felire of Oengus dates the Feast of of Oengus, prior to Gregory IV’s edict for All Saints to the 20th April. In the Felire, the mandatory celebration of the Feast the entry for 20th April reads, “Herodius, a throughout Western Christendom, the presbyter who crucified desire, the feast in Church in Britain was celebrating All Saints’ Rome – right noble stead! – of the saints on 1st November. All this, coupled with the of the whole of Europe.” Yet turning to similarities of practice, enables a conclusion the entry for 1st November: “the host of to be made beyond reasonable doubt that Hilarius sure multitudinous ennoble stormy All Saints’ Day and its Eve is the successor All-Saints’ day.” Oengus would surely not to the Celtic pagan festival Samhainn. write of an All Saints’ Day on 1st November if he actually meant that All Saints Day was II. The Reformation the feast on 20th April, which does not refer All Hallows’ Eve played a small role in to all saints without exception! Perspicuity the Reformation. A majority of historians demands that we accept that the document accept Melanchthon’s account that Luther suggests that All Saints’ Day was held on posted his Ninety-Five Theses on the 1st November and that, whatever the feast door of the Schloßkirch Wittenberg on All of 20th April was, it was not a precursor to Hallows’ Eve; it is speculated that he chose All Saints’ Day. Oengus the Culdee was not the day knowing that there would be many in fact a Culdee, but an Irish bishop who passing the Church door that evening. lived in the latter part of the 8th and early part of the 9th century. Assuming that he The Sola Scriptura principle of the also commenced writing around the time Reformation led its leaders to consider of his ordination to the priesthood, his texts including Deut. 12:31 and Gal. 4:10- document can be dated to 800-830. 11. A unified stance between Calvinist and Lutheran was, in practice, initially held Richard Bucher, a Missouri Lutheran against holy-days. In 1520 Luther writes,

Renovated door where Luther posted his Ninety-Five Theses Professor at Concordia Seminary, suggests “one should abolish all festivals, retaining that “we cannot say with certainty that it only the Lord’s day,” but his reasoning [Samhainn] has any direct connection appears to be out of pragmatism against worldly pleasure in this way, they will more Saints is not found in the oldest of Bede’s with Halloween.” Certainly, no single “the present abuses”. In 1550 Geneva readily come to desire the joys of the spirit.” manuscripts, and questions the date and piece of Dark Age evidence states a abrogated all festivals, with the exception authorship of the homily. Thus Hutton formal displacement of Samhainn with All of Sunday. In 1560, Scotland outlawed the The Oxford historian, Ronald Hutton, concludes that “this makes nonsense” of Saints’ Day. However, Gregory I’s letter practice of holy-days, and the Kirk’s First argues that the practice of All Saints’ the “notion that the November date was to Augustine of Canterbury establishes Book of Discipline stated that “the keeping Day on 1st November had “not started in chosen out of ‘Celtic’ influence.” that the adoption of pagan festivities into of holy days of certain saints commanded Ireland, where the Felire of Oengus and the the worship of the Church in Britain was by man…because in God’s Scriptures Martyrology of Tallaght prove that the early The homily on the Feast, ascribed to sanctioned by 601. Boniface’s Feast of All they have neither commandment nor medieval churches celebrated the feast of Bede, is undated, but Bede lived between Saints, established in 609, was relocated assurance, we judge them utterly to be All Saints upon 20 April.” Hutton notes also c. 672 and 735 and his written output is to 1st November by Gregory III in 735; abolished from the realm; affirming farther, that an homily of Bede on the Feast of All dated from around his adoption into the between these two dates lies Bede’s homily that the obstinate maintainers and teachers

24 The Bulwark Oct - Dec 2014 25 of such abominations ought not to escape Customs traditionally associated with Portmahomack recounted that, as a young the punishment of the Civil magistrate.” Halloween became associated with Guy minister in Prince Edward Island in the late The 1580 National Covenant, renewed by Fawkes Night – a bonfire, apples, and the 1970s, arson was rampant at Halloween. the Kirk in 1590 and 1638 covenanted the adoption of mortification costumes. “Penny He recalls one Halloween during which a detestation and rejection of the Roman for the Guy” replaced “penny for the guise” barn, owned by a Free Churchman, was dedication of holy days. as the vernacular cry. It can be surmised set ablaze with loss of all the livestock that, as the discovery of the plot was a day inside. Another occasion saw Mr MacLeod Yet both on the Continent and in Scotland, for Protestant jubilation, so a “Protestant” driving home from an engagement one a struggle was emerging in Protestantism festival was tolerated as a preferred outlet Halloween and observing a pickup of between those who viewed holy days for the ancient festival elements. youths jettisoning a burning tractor tyre as positively unscriptural and those who onto the road in front of him. A 2007 news viewed them as convenient. Episcopacy Meanwhile, the observance of Halloween report describes Royal Canadian Mounted was favoured in the Kirk between the has also continued and revived. Early Police battling with a group of around sixty adoption in 1618 of the Five Articles of Perth North American Presbyterians preached young people, and in 2008 upwards of The arrest of Guy Fawkes 1605 – which included the restoration of holy vociferously against the observance of holy $100,000 arson damage was caused. days – to the renewing of the Covenant in days, but with the doctrinal and practical more in terms of sweets and treats than 1638; Parliament similarly adopted the Five liberation of the nineteenth century, the Neither was the avoidance of festival days any serious reference to the supernatural. Articles in 1621. The Westminster Directory United States came to adopt Halloween uniform across Scotland. In Aberdeenshire, For the Christian Church, Halloween is for Public Worship was accepted by both as a cultural celebration. For many young peat was collected to fuel the Halloween the eve of All Saint’s Day when we may Church and State in 1645. It reiterates that people, a guise is donned and the old bonfire by means of “Gies’ a peat to burn celebrate all who have been and are alive to “festival days, vulgarly called Holy-days, adage, “penny for the guise” is again used the witches.” In Bragar, Lewis, sacrifice God. Halloween parties could be refocused having no warrant in the word of God, are to obtain a small monetary sum or some was still made to a sea-god Shory at to celebrate faith.” not to be continued.” At the Restoration in confectionary. A darker side to Halloween Halloween in 1703. Ale was brewed and 1661, Charles II passed the Recissory Act to celebrations can be observed in Detroit’s ceremonially dispensed into the sea with The same year saw the Vatican’s official invalidate all legislation passed since 1633, Devil’s Night wherein, from the 1960s to the words “Shony I give you this cup of ale, newspaper release a most incongruous evidently including a repudiation of the the ‘90s, hundreds of acts of vandalism hoping you will be so kind as to send us article entitled “Halloween’s Dangerous Westminster documents. An Episcopalian, and arson were committed across the city. plenty of sea-ware for enriching our ground Messages”, arguing that the celebrations Charles II preferred elements of the ornate Devil’s Night remains a problem in Detroit, for the ensuing year”. are “absolutely anti-Christian”. The Latin rite to the simplicity of the Presbyterian and efforts to supplant it with Angels’ article then instructs that parents should mode of worship. Under William of Orange, Night, have been only partly successful in What of the Church of Scotland? In 1875 “direct the meaning of the feast towards Scotland reaffirmed the Confession with the reducing the amplitude of the crime wave. Rev. Thomas Leishman, later a General wholesomeness and beauty, rather than 1690 Confession of Faith Ratification Act. Assembly Moderator, argued in The Ritual terror, fear and death.” With the first This Act remains in force today. In 1826, the Rev. Donald MacDonald, a of the Church that, as the superstitions sentiment at least, we are in agreement strongly Calvinistic minister ordained in surrounding festival days had been with L’Osservatore Romano. Halloween is the Church of Scotland, arrived to labour purged with time, the Church could now pagan, and attempts to “Christianise” it are III. The Post-Reformation response in Prince Edward Island. Over time, observe them again. In 1922 the Church unbiblical and vain. The post-Reformation Scottish congregations associated with his labours of Scotland General Assembly formally ecclesiastical scene has observed a became established in the Church of permitted the celebration of the “more The Scottish Church should take heed to gradual return to observing the November Scotland, Free. Due to a policy of allowing important festivals” whilst also retaining the her history and return to her first principles! fire-festival, albeit on yet another day. On settlement only by “foreign Protestants”, Westminster Confession as the principal “But now, after that ye have known God, 5th November 1606, the Westminster the religious background of the island subordinate standard. In 2009, the Rev. or rather are known of God, how turn ye Parliament declared the day to be one of repudiated festival days. Yet arson and Mark Johnstone, Convenor of the Kirk’s again to the weak and beggarly elements, national thanksgiving for the deliverance vandalism have become a problem at Mission and Discipleship Council, stated, whereunto ye desire again to be in of the Crown from the “Popish plot”. Halloween. The Rev. John MacLeod, “Halloween for children probably means bondage?” (Gal. 4:9)

26 The Bulwark Oct - Dec 2014 27 Review Scottish Reformation Society Writing and Project Men of Competition 2014-2015 Sutherland: Once again, the Society is running a writing competition for various age-groups and a project competition for those under 12 years of age. Every entrant will receive a certificate and UK entrants who do not win a prize will receive a £10 book token if they are judged Sketches of to have completed the work. There will be prizes awarded to the winner and runner-up in each section. If appropriate, the winning essays from the older age-groups may be printed in the Bulwark. Entries should be sent to: Rev. Kenneth Macdonald, The Manse, Some of Them 3 Ardnakillie, Scalpay, Isle of Harris, HS4 3YB. The closing date is 31st March 2015. Entrants must include their name, date of birth, their age at end of March 2015 and full by George Macdonald postal address. The relevant age is the age at the end of March 2015. (Dornoch, 2014) xii+160 pp. Price £4 (+£1 p&p) Monarchy Project KNOX PRIZE ESSAY from William Murray, (12 years and under) (16-17 years) Winner £25, Runner-up £20 (about 1000 words) Lonemore, Dornoch, Sutherland, IV25 3RW Make a pictorial map of the main events and battles Winner £40, Runner-up £35 in Scotland during Reformation years 1559-60; Write a brief biography of or Robert Bruce, the minister, Produce an illustrated timeline for the Scottish explaining why he was Men of Sutherland is a collection of short Like all collections of Highland religious Reformation 1559-60. persecuted by James VI; articles on eminent ministers, men, and anecdotes, some are more interesting and or women of Sutherland, written by George edifying than others; but these various HAMILTON MEMORIAL ESSAY Discuss John Knox’s Macdonald in the early twentieth century collections are all valuable as preserving (12 years and under) (300 words) account in his ‘History of for the Free Church Monthly Record, and something of the savour of godliness that Winner £25, Runner-up £20 the Reformation’ of the St then gathered together into a book by his used to prevail in the Highlands but has now Giles Day riot in Edinburgh in Describe the events of two important occasions daughter. The original book, published almost vanished. The Scottish Reformation September 1558. Does he when John Knox was in St Andrews; in 1937, had a preface by Principal John Society produced the second edition of a tell the story well? Macleod; and to this is added, in the similar volume, Men of Skye, last year, and or reprint, a foreword by Rev. John J. Murray. is presently working on a new edition of Explain why no one was executed for their religion MELVILLE ESSAY by the Scottish Reformers in 1560. The period covered is from the mid- Records of Grace in Sutherland. We are (18-25 years) eighteenth century through to the early glad that George Macdonald preserved MAGDALEN CHAPEL ESSAY (about 2000 words) twentieth century, and there are accounts what he did for posterity, and that Mr Winner £60, Runner-up £50 of five ministers, twenty-one men, and two William Murray, Lonemore, has reprinted (13-15 years) (600-800 words) women. George Macdonald lived from the work. The reprint is very nicely done, Winner £30, Runner-up £25 Write a short biography of Samuel Rutherford, 1846 to 1930 and was an elder in the Free and the only fault that we would find with Give short biographies of two Scottish Commissioners explaining what his great Church. The stories were those that he it is that the cover photo is not as sharp to the Westminster Assembly in 1643; contributions were to the had heard told at communions during the as it might have been. The price is very or Church of Christ in Scotland. course of his life. reasonable too. Write biographies of two members of the General Assembly of 20th December 1560 (excluding John Knox).

28 The Bulwark Oct - Dec 2014 29 this arrangement, and beginning with the first issue of Forthcoming 2015, bulk mailings for which no contribution has been publication received in recent years will be much reduced, probably It is hoped that the next to about a quarter of what was previously sent. publication in the Scots Worthies series, Alexander The Society continues to covet the prayers of its friends Henderson by Rev. K.D. and supporters in all parts of the land, and remains Macleod, will be ready for sale deeply conscious of its responsibility to maintain the shortly. The price will be similar Reformation witness amongst all who, it is hoped, will to that of other volumes in the continue to hear. series. Copies can be ordered from the Society. Andrew W.F. Coghill Treasurer Society News Branch News Note from the Treasurer

In the previous (July-September) issue of With this in mind, the Committee has Aberdeen Branch Inverness Branch The Bulwark, readers may remember being reluctantly decided to increase the 2015 Meetings are on Fridays at the Church alerted to some of the financial concerns Meetings are on Mondays in the Free Bulwark subscription (which takes postage Hall, Craigiebuckler Parish Church, faced by the Society, particularly with regard Presbyterian Church Hall, Chapel Street, and packing into account) from £8 to Springfield Road, AB15 8AA, starting at to the ongoing publishing of The Bulwark £12 (and the cover price correspondingly Inverness, starting at 7.30pm (DV). 7.30pm (DV) (note the change of venue) magazine itself. The Society’s magazine from £1 to £2). The Society Membership is a major point of contact with the wider subscription will also increase from £7 20th October 2014 31st October 2014 membership, both at home and overseas, “Lady Glenorchy – A Godly Scottish Lady”, to £8, thus making an annual combined “The Reformers and meetings for biblical and is an asset which the Committee is Rev. Malcolm Maclean (Inverness) subscription for Membership and Bulwark interpretation (the Exercise)”, desirous to maintain. Readers may however of £20. The Committee is mindful that Rev. John Forbes (Lairg) recall that in the previous issue of The this represents a significant increase in 24th November 2014, Bulwark it was stated: “The Committee will, subscription price, but feels that this is a “The Doctrine of Regeneration”, 28th November 2014 over the next few months, be examining Rev. Malcolm Watts (Salisbury) necessary and proportionate response to “Robert Bruce: preacher to the conscience”, various possible options for reducing our the Society’s financial situation. Rev. David Campbell (Edinburgh) expenditure...... It is likely that changes 19th January 2015, may have to be made to some aspects of A further economising measure will be “Discipline in the Reformed Church”, 27th February 2015 the magazine’s production and distribution, Rev. John Keddie (Inverness) a reduction in free distribution of The “Influences of History, Culture, and Music and although no specifics can be given at Bulwark. At present the magazine is sent in relation to Psalmody”, present, the Committee will undoubtedly be 16th February 2015 not only to individual subscribers, but also Rev. John MacLeod (Portmahomack) compelled to seek a financially sustainable in bulk quantities to organisations and “The Headship of Christ Over the Nations”, model for its future.” The problems are, churches who are encouraged to circulate Rev. Douglas Somerset (Aberdeen) Lewis Branch first that The Bulwark has a relatively it amongst their membership. Many of small circulation, and small print-runs are these bodies contribute towards the cost The Branch will hold a meeting in 15th March 2015 disproportionately expensive; and secondly of this distribution, but a significant number November, DV; see Society website “Scottish Missions to China”, that postal costs are escalating. do not. The Society can no longer afford for details. Rev. Maurice Roberts (Inverness)

30 The Bulwark Oct - Dec 2014 31 CONTENTS

Andrew Cant: Aberdeen Apostle 3 John A. Smith

The Remarkable Clocks of the Magdalen Chapel 14 Professor Kevin Birth

Rev. Alexander Hislop and The Two Babylons 18

November Fire-Festivals 22 Roy Bartle

Book Review: Men of Sutherland 28

Writing Competition 2014-15 29

Society & Branch News 30

Membership & Bulwark Subscriptions

All correspondence regarding Membership and Bulwark subscriptions should be sent to the Membership Secretary, Mrs Deborah Coghill, Free Church Manse, Outend, Scalpay, Isle of Harris, HS4 3YG.

The subscription is £8 per annum for membership of the Society and £12 per annum for the Bulwark. Membership forms can be obtained from the Membership Secretary or downloaded from the website www.scottishreformationsociety.org

Front cover: The tower of the Magdalen Chapel showing the clock dial

32 The Bulwark