are like Hippocrates' twins—they weep or laugh, they live or die together. There is a great sibness between the Church and the Commonwealth. They depend one upon the other, and either is advanced by the prosperity and success of the other.' Where a people make a stand for spiritual liberty, they always by necessity advance civil freedom. Prelacy was bound up with the absolutism of the throne in the State as well as in the Church; Presbytery with the cause of free government and the sovereignty of the popular will, as declared in their laws by the chosen representatives of the nation.

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

But Melville was not only the greatest ecclesiastical controversialist of his day; his name is pre-eminent in another sphere. He was the most learned Scot of his time; and our Universities never had a teacher within their walls who did so much to spread their reputation. His fame as a scholar not only checked the habit among the élite of Scottish students of resorting to the Continental Universities; it drew many foreign students to Glasgow and St. Andrews. His academic distinction has been overshadowed by his fame as the leader of the Church in one of the most momentous struggles in her history, but it was equally great in its own sphere. A Scottish historian—John Hill Burton—has sought, with a singular perversity, to belittle Melville as a scholar, and speaks of M'Crie as having endeavoured to make out his title to distinction in this respect from the natural ambition to claim such an honour for one of his own ecclesiastical forebears. The chapter which follows will show the value of such a judgment.

There is still another and a higher ground for our interest in Melville, namely, his massive personality. It is not so much in the polemic or in the scholar we are interested, as in the man. The appreciation of his character by his countrymen has suffered from his proximity to Knox. Had he not stood so close on the field of history to the greatest of Scots, his stature would have been more impressive. In historic picturesqueness his life will not compare with that of Knox, although it had incidents, such as his appearances before the King and Council at Falkland and Hampton Court, which are unsurpassed by any in Scottish history for moral grandeur. There were not the same tragic elements mixed up with Melville's career. His life fell on duller times and among feebler contemporaries. He had not such a foil to his figure as Knox had in Mary; there was not among his opponents such a protagonist as Knox encountered in Mary's strong personality. And yet it may be justly claimed for Melville that in the highest quality of manhood, in moral nerve, he was not a whit behind his great predecessor. He never once wavered in his course nor abated his testimony to his principles in the most perilous situation; in the long struggle with the King and the Court he played the man, uttered fearlessly on every occasion the last syllable of his convictions, made no accommodation or concession to arbitrary authority, and kept an untamed and hopeful spirit on to the very end. The work a man may do belongs to his own generation; the spirit in which he does it, his faith, his fortitude, to all generations. Melville conferred many signal and enduring benefits on his country: the one which transcended all others was the inspiration he left to her in his own rare nobility of character.

CHAPTER II

BIRTH—EDUCATION—YEARS ABROAD

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

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

Melville was only two years old when his father was killed fighting among the Angus men on the field of Pinkie, a battle which made many orphans; and in his twelfth year he lost his mother, when he was taken by his eldest brother to Maryton Manse, and as tenderly cared for by the minister and his wife as though he had been a child of their own. One of the sons of the manse was James Melville, between whom and his 'Uncle Andro' the most endeared affection sprang up. The two lived in each other's lives and shared each other's work, alike as teachers in the two principal Universities, and as leaders in the Council of the Church. Corque unum in duplici corpore et una anima—so the elder, after the younger's death, described their relationship.

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