BISHOP CHALLONER IN THE CAUSE OF THE UIST CATHOLICS—BISHOP GRANT’S GRATITUDE—LETTER OF THANKS ALSO FROM ABBATE GRANT—AN ESTATE PURCHASED IN PRINCE EDWARD’S ISLAND—EFFORTS OF GLENALADALE— EMIGRANTS ACCOMPANIED BY A PRIEST—CLAN RANALD INSISTS ON TOLERATION—THE DUKE OF GLOUCESTER INTERESTS HIMSELF AGAINST THE BOISDALE PERSECUTION—SO DOES THE POPE—BOISDALE FEARS THE MANY FRIENDS OF THE CATHOLICS—PERSECUTION AT AN END—THE UIST PEOPLE PROSPERING IN THEIR NEW HOME—GLENALADALE SELLS HIS ESTATE AND REPAIRS TO THE ISLAND—IMPORTANT RESULTS OF THE HIGHLAND EMIGRATION—BISHOP HAY’S LITERARY LABOURS—DAUGHTER OF THE EARL OF SEAFORTH A CATHOLIC—ALSO THE COUNTESS OF TRAQUAIR—CAUTION IN PUBLISHING—PERSECUTION OF THE PRESS—DR. CAMPBEL—DEFENCE BY BISHOP HAY—THE ALETHEIAN CLUB—DR. ABERNETHY DRUMMOND.
Bishop Challoner, not unmindful of the application that had been made to him, kindly interested himself in the cause of the Uist Catholics. He desired to see the memorial that had been drawn up, fully stating their case, highly approved of it, had it printed at his own expense, and presented to the English Catholics, as well as to his own more particular friends. All sympathised with the persecuted people of the North. Collections were made at the chapels of the Catholic ambassadors in London, and a considerable sum of money thus raised, which facilitated the scheme of emigration. Hearing of this generosity, Bishop Grant wrote in reply to Bishop Hay, December 16th, 1771: “I am charmed with Bishop Challoner’s amiable behaviour. I pray God to reward him for all his charity. You’ll readily write to him about the beginning of the new year. I beg compliments to him in the most respectful and affectionate manner.” Bishop Hay also requested the Abbate Grant, of Rome, to have a letter of thanks addressed to Bishop Challoner for his great zeal in the Uist affair. Glenaladale had purchased a large estate in St. John’s (Prince Edward’s Island, to which he proposed to remove a numerous colony of Highland Catholics. In furtherance of his plan, he visited the Island of Uist along with Bishop John MacDonald. Matters were not so satisfactory there as he expected. Some of the families were so poor as not to be able to contribute as much as was hoped for towards the expenses of emigration. Glenaladale was not to be baffled. He repaired to Edinburgh, and there, representing the state of things, he obtained £500 of the memorial money, the whole sum required being £1,500. He was now enabled to proceed; and 210 emigrants sailed in the ship he had got ready, for St. John’s Island, 100 from Uist, the rest from the mainland. They were accompanied by the Reverend James Macdonald, a missionary priest, who held faculties from Rome until he should have them renewed by the Bishop of Quebec. Clan Ranald now interposed, and insisted that his cousin, Boisdale, should extend religious toleration to the people who remained. The Abbate Grant showed a translation of the memorial to the Holy Father, who brought it under the notice of the young Duke of Gloucester, at the time resident in Rome, with a view to secure his interference in behalf of the persecuted Highlanders, and to obtain for them liberty of conscience. The Prince generously promised to use his most vigorous endeavours to put a stop to Boisdale’s cruelty. The Pope also charged the Nuncio at Paris, to call the attention of the British Ambassador to the same subject.
It was now manifest to all Highland landlords, and by proofs to which even Boisdale could not shut his eyes, that the Catholics had powerful friends at a distance, and that it would not be quite safe to drive them to extremities by harsh and persecuting measures. Rev. Alex. MacDonald, the priest of Barra, bears witness, in a letter to Bishop Hay, which is well worth quoting, how completely religious persecution was put an end to in the Highlands, by means of the proceedings above related.
To Bishop Hay, September 25th, 1774.
* * * “Since our late terror and persecution, Boisdale is quite reformed, and is himself, to all appearance, the person who repents the most for his former doings. He grants his people a most unlimited toleration in religious teachers, welcomes our clergy always to his family, uses them with the utmost civility, and with the deference they are entitled to. His condescension is sometimes so great, that we are allowed to perform some of our functions within the precincts of his palace; for, to be serious, he has built such a genteel house as I never expected to see in the Long Island (Uist). This grand truth that God oftentimes permits evil in order to draw good from it, is in a glorious manner verified with regard to Boisdale’s former unaccountable conduct; for, his anti-Christian attempts proving unsuccessful, notwithstanding his arts, interests and riches, has effectually deterred others, actuated by the like unscrupulous principles, from ever attempting the like undertaking. Protestants in general, live now in good harmony with us, and upon better terms than heretofore. They no longer look upon us as a set of execrable wretches, destitute of friends and the abomination of King and Government; so that the consequences of Boisdale’s foolish attempt had, in the end, proved salutary and beneficial to religion, and are likely to continue to do so.” * * *
The emigrants arrived safely at St. John’s after a fine passage of seven weeks. It was not long until they began to prosper in their new home. Bishop Hay, writing to Mr. Geddes, says: “The Uist people are doing extremely well in John’s Island, coming fast on and living already much better than at home.” Such accounts were encouraging, and were followed, in 1773, by a numerous emigration from Glengarry. The emigrants were 300 in number, and almost all Catholics, including the greater part of the country gentlemen. The noble-minded Glenaladale sold his estate in Scotland and went to share the fortunes of his fellow-countrymen whom he had so generously and successfully assisted in their emigration to St. John’s Island. His departure from Scotland was much regretted by Bishop Hay and his other friends. “He is sacrificing,” said the Bishop, “fortune and person for the good of those poor sufferers. But what a loss to us that he should leave us?”
It has just been remarked that evil is often permitted in order that good may result. This indeed, appears to be the way of Providence. “From partial evil oft educing good, and better on to better still, in infinite progression.”
The scheme of emigration, promoted by a few benevolent individuals, not only put an end to a cruel persecution, and provided for, the comfort of the persecuted, but in addition to this, its first and noblest object, it contributed by introducing into British North America, an industrious and loyal population, to lay the foundations of that important colony, now known as the Dominion of Canada, and which, with its seven Provinces, extends from ocean to ocean. The emigration, moreover, which, at first, was considered as a hardship, and adopted only as a remedy for a greater evil, became the auspicious commencement of that Catholic christendom, which, of late years, has been blessed with such great developments in British North America.
A glance at Bishop Hay’s literary and controversial labours will not prove uninteresting. The origin of his admirable Treatise on Miracles is best shown in a letter which he wrote to the Rev. William Reid, who had lately retired to Aberdeen, afflicted with asthma, February list, 1771. *‘ * * “Now, with regard to the controversial affair, you know I am engaged at present in writing upon Miracles and Transubtantiation, in consequence of Mr. Duguid’s dispute with Mr. Abernethy. I am only on the former part, as yet, viz: on Miracles, and I have it much at heart, as the little study I have got made upon it has really been a great pleasure and of much use to myself. I could never have thought so many good and useful things could have been said upon that subject, as I see now may be done, and really am in earnest to get it finished. In consequence you will imagine I am well advanced. I’ll tell you how far. It is done in the form of letters, and since my return from the North, last August, I have finished one letter which was begun before I went North, and have got another near fit for recopying. Judge you from this whether I have time for composing * * * Conversions, at this time, were becoming more frequent; and there were some in the higher and better educated classes. Lady Margaret Mackenzie, the eldest daughter of the Earl of Seaforth, was received into the Church at Easter of this year, 1771, and was confirmed by Bishop Hay on April 27th. The same year the Countess of Traquair was also reconciled to the Church. Such conversions were consoling, and gave proof that a better time had come. Nevertheless, circumstances were not, as yet, all that could be desired. There was, a great dearth of clergy, as mentioned at a meeting of the Bishops held this year at Scalan. As regarded publishing books for defence, or instruction, nothing could be done but with the greatest secrecy. Bishop Hay undertook to produce a new edition of that able piece of controversy, “The Protestant’s Trial by the Written Word,” but was obliged to proceed with the greatest caution. In addition to the printer’s interest, which, so far, held him to secrecy, the precaution was taken of concealing from him the name of the editor, a third party, who was understood to have nothing to do with the editing, being employed to deal with the printer. Bishop Hay’s opinion of the work is well worth recording. “The piece itself,” he says in a letter to Bishop Grant, “in my humble opinion, is one of the most useful controversial works that can be put into the hands of your people, and quite fitted for this country.”
About this time the more active persecution of the State having ceased, that of the press began. An accomplished writer, who had not hitherto been noted for bitter and low spoken attacks on the Church—Dr. George Campbel, Principal of Marschal College, Aberdeen, published a sermon which he had preached before the Synod of that city, in which he departed from his usual polished style, and fell into an imitation of the most vulgar and weak attacks on the Catholic religion. His reputation as an author caused this unworthy publication to be widely circulated. Bishop Hay, on returning from a visit to Traquair, found it was the subject of general conversation, and it was pronounced by Protestants to be unanswerable and the death blow to “Popery.” The consummate art with which it was written, and its insinuating tone were its only merits. As Bishop Hay declared, it was “a poor and pitiful affair.” As such, the Bishop at first had no thought of replying to it. Somehow, notwithstanding, probably as a literary recreation, he began to note down, occasionally, answers to its remarks. These he showed to some of his friends, who strongly advised that he should give them to the public. Accordingly, he resolved on doing so, and towards the end of August, informed Bishop Grant of his purpose and that he had already placed his reply to Dr. Campbel in the hands of a learned Jesuit, the Provincial of the Scotch Jesuits, and the Rev. Mr. Cruikshanks, in order to have the benefit of their criticism, If he had their approval and the sanction of the senior Bishop, he would immediately publish his reply. He represented to the Bishop that there would be no risk in publishing, as the work was so framed as to appear to be the production of a Protestant, and, besides, was written in the style of “The free examination into the causes of the growth of Popery.” All parties concerned approving, the reply was committed to the press, Bishop Hay answering for all expense and risk, relying on a favourable sale. By the end of September the printing was completed, and the little work appeared under the title of “Detection of the dangerous tendency, both for Christianity and Protestancy, of a sermon said to be preached before an assembly of Divines by George Campbel, D.D., on the spirit of the Gospel.—Ps. i, 20, 21. By a member of the Aletheian Club, London; printed for the Aletheian Club and sold by J, P. Coghlan, etc.”
The object of the said club was to search after religious truth without prejudice. In the introduction to the “detection,” the club is supposed to say: “A sermon, lately published in North Britain, and said to be the production of the celebrated author of the ‘Dissertation on Miracles,’ fell into the hands of this society. Finding, on perusal, that it contained many things dangerous to true religion, and that the author had used the utmost efforts of art and all the eloquence he was master of, to gild the pill, and the more securely communicate the poison to his readers, they thought it an object worthy of their attention to detect the dangerous tendency of this sermon, and undeceive the unwary readers, many of whom they had heard, in his native country, had received it with the highest esteem and approbation. The charge of doing this they committed to one of their members, Staurophilus, who was then residing at some distance from London, informing him, at the same time, of the reception the sermon had met with, and begging a speedy compliance with their request. His answer, in a letter to the club, is being presented to the public. The pressing desire of his friends for a speedy answer, hindered him from making a regular examination of the whole sermon. He has, therefore, confined himself to those parts which seemed most exceptionable in it and productive of the most dangerous consequences. Whatever opinion Dissenters may have of the sermon, it is not doubted but all true members of the Church of England, and all sincere and candid lovers of Truth, will be very well pleased to see the truths of Religion vindicated from the aspersions of so dangerous an enemy.”
It does not appear that the author of the sermon published any reply to the “detection,” although it was rumoured that he was preparing one. It was, however, attacked in the newspaper called the Edinburgh Courant. Dr. Abernethy Drummond, a leading minister of the non juring party, whom it appears to have most offended, fought against it in this as well as in other newspapers of the time. The author of the “detection” failed not to meet the doughty champion, and it speaks well for the journalism of the time that it gave publicity to his remarks. It would seem that the authorship was not long kept a secret, for, it is on record that Dr. Abernethy Drummond conceived such an antipathy to the author, as in a few years later to raise against him and his fellow-Catholics a persecution, which, though of short duration, is spoken of as being no less violent than that which followed the disastrous expedition of Prince Charles. |