By the Rev. DONALD BEATON, Wick.
I.—Patrick, the Apostle of Ireland.
THE name of Patrick1 occupies a very prominent place in the history of the early Celtic Church. The lapse of centuries, it is true, has encircled the fair fame of that name with legend upon legend, and in the dim light of those far-away years he stands before us with powers accredited to him that attain to the miraculous. The Patrick of history, however, is quite different to the Patrick that one reads of in Roman Catholic books. To many Patrick is a mere myth, and to others he is regarded as so peculiarly the possession of the Church of Rome that they never give a moment’s consideration to the study of the life of one of the most remarkable men of the early ages of the Church in these islands. That Christianity existed in Ireland before Patrick’s time is abundantly proved by Professor Zimmer in his Celtic Church in Britain and Ireland. In the “Chronicle of Prosper of Aquitaine” it is stated that in the year 431 “Palladius was consecrated by Pope Celestine, and sent to the Scots (i.e., the Irish) believing in Christ as their first Bishop.” Zimmer maintains that this Palladius was none other than Patrick himself, but notwithstanding the elaborate array of what he regards as proofs of this position, it is perhaps more historically correct to adopt the late Professor G. T Stokes’ view—viz., that Palladius’ attempt to convert the Irish was prior to Patrick’s attempt, that he failed in his effort, and was expelled by the natives. (Ireland and the Celtic Church, p. 26.)
The standard work on the life of Patrick is Dr. J. H. Todd’s great work, published in Dublin in 1864. Its thoroughness and exhaustiveness give it an enviable place among works of Irish antiquarian scholarship. But while all students, wishing to have a true idea of the history of those early times, cannot afford to ignore Dr Todd’s work, yet it so happens in the case of Patrick we have
1 The prefix Saint so often found before Patrick’s name is purposely avoided. The whole principle of canonisation practised by the Church of Rome is so misleading and so corrupt that the saintship she confers should never be regarded as a badge of honour by Protestants unless the recipients of such honour have the necessary qualifications apart from her decree. Even this title of honour prefixed to the New Testament writers is objectionable when it is noticed that no such honour is conferred on the Old Testament saints. We hear of St. Matthew, St. Luke, etc., but we never hear of St. Abraham, St. Isaiah, St. Jeremiah, etc. The anomaly is apparent the moment our attention is called to it, and would be inexplicable were it not a well-known fact of Romish theology that the Old Testament saints are in the limbus patrum, and have not yet attained to that blessedness which qualifies them to be saints according to the Church of Rome. Two apparent exceptions to this statement are the names of St. David and St. Enoch, but they are only apparent. David is the name of a Scottish king, and not the name of the sweet Psalmist of Israel. Enoch again, according to Gordon’s Scotichronicon, is a corruption of Thenoc, one of the early Scottish missionaries.
his own writings in his Confession and Epistle to Coroticus, and also literature dealing with his life that goes as far back as the 7th century, which supply us with much valuable information. The earliest life is that written by Muirchu Maccui Machtheni at the desire of Bishop Aid of Slebte (Sletty), who died in A.D. 698. The next earliest is notes by Tirechan, a pupil of Ultan of Ardbreccan, who died in 656. They were compiled from what he had once heard about Patrick from his master’s own lips and from the material found in his papers. Both records are to be found in the Book of Armagh, the different parts of which were written between A.D. 807 and 846, but according to Professor Zimmer their original form has in both cases undergone changes, details having been added in the intervening period. In these last-named works there is a great deal of the miraculous, but they compare very favourably in this respect with the latter works in which the name of Patrick is encircled with a halo of glory. Indeed so noticeable is this feature in later works on hagiology that Stokes has laid it down as a historical canon that the more genuine and primitive the document, the more simple and natural, and above all the less miraculous, the later the document the more of legend and miracle is introduced. This canon as applied to Patrick’s own writings would certainly place them in the category of genuine and primitive writings. His well-known Confession, which Ruskin so favourably compared with Augustine’s famous work, has been regarded by some German scholars as a very inferior production. Scholl says that the language and style of the book is so illiterate and corrupt that it seems to have been written or turned into Latin by a person little versed in the Latin language, and Zimmer’s estimate is much less considerate. “The Latin language,” he says, “has hardly ever been treated worse than by this whilom swineherd, who thought himself the chosen Bishop of Ireland, and who betrays his want of literary culture by constantly swerving from his subject, and by using Biblical quotations in order to cover his incapacity to give clear expression to his thoughts.” But, according to Stokes’ canon, all this simply goes to prove the genuineness of Patrick’s Confession. In recent years corroborative evidence for the genuineness of these writings has been found in the new edition of the works of Gregory of Tours, which have been published in 1883-5 in the Monumenta Germanicæ Historica. The Latin of Gregory is found to be very similar to that found in Patrick’s writings. Its grammar is semi-barbarous, and its spelling is by no means classical. But after making all due allowance for the foregoing estimates, it is but right to point out that they do not give a strictly accurate idea of the Confession, and Dr. C. H. H. Wright’s description of Patrick’s Latin works may be given as a set-off to the foregoing. “Notwithstanding the ruggedness of style,” he says, “of Patrick’s Latin works, and their want of accordance with grammatical rules, there is much to be commended in the simplicity and unadorned dignity
of his narrative. The modesty and humility exhibited by him in the account presented of the marvellous success of his mission is most remarkable. There is, moreover, in his writings a display of genuine missionary spirit, which, as it has roused many a Christian worker to action in the past, may well stir up many in our day also. Patrick everywhere displays an earnest trust and faith in the constant protection of a divine Providence. His love for the souls of men among whom he laboured, notwithstanding the ill-treatment he received at their hands, is remarkable. His honest simplicity, and the contempt everywhere displayed for the riches of the world, deserve far more general recognition than they have received. His acquaintance with the Holy Scripture, with the phraseology of which his writings are thoroughly imbued, and his desire to conform his doctrines to their teaching, are significant. To him God and Satan, heaven and hell, were great realities; he endured as seeing Him who is invisible. Like Ignatius and many others, Patrick coveted earnestly to attain the crown of martyrdom. His creed is clear and terse. A simple, unaffected piety, wholly devoid of ostentation, breathes forth in every paragraph of his writings. He walked by faith, and therefore his works were done in love. His writings ought to be dear to all lovers of the Gospel of Christ, to whatsoever creed they may belong.”—(Writings of Patrick, the Apostle of Ireland, p. 27).
Among his other writings are to be mentioned his Epistle to Coroticus, supposed to have been written to a British Prince, and his famous Hymn, a verse of which may be quoted:—
May Christ, I pray,
Protect me to-day
Against poison and fire;
Against drowning and wounding;
That so in His grace abounding,
I may earn the preacher’s hire!
Christ as a light
Illumine and guide me!
Christ as a shield o’ershadow and cover me!
Christ be under me! Christ be over me!
Christ be beside me,
On left hand and right!
Christ be before me, behind me, about me!
Christ, this day, be within and without me!
Christ, the lowly and meek,
Christ, the all-powerful, be
In the heart of each to whom I speak,
In the mouth of each who speaks to me,
In all who draw near me,
Or see me, or hear me!
At Tara to-day, in this awful hour,
I call on the Holy Trinity!
Glory to Him that reigneth in power,
The God of the elements, Father and Son,
And Paraclete Spirit, which Three are the One,
The everlasting Divinity.
In 1894 M. Berger discovered in the library at Tours a Confessio, which he attributes to Patrick. All these writings of the Apostle of Ireland may be found in Dr. C. H. H. Wright’s edition of his works, published by the Religious Tract Society.
Something now must be said of the romance of Patrick’s missionary labours. The birthplace of Patrick has been the subject of very keen controversy. Patrick himself gives us very little information on the subject, except in so far as he speaks of Britain as his birthplace and the residence of his parents. But the general opinion of modern historians is to assign the honour to a place near the modern Dumbarton—Old Kilpatrick, on the Clyde. Patrick informs us in his Epistle to Coroticus that his father was a decurion—a member of the local town council. His grandfather was a presbyter, Potitus by name; and his father, Calpurnius, not only held the office of a town councillor, but was a deacon to boot. The fact that he was the son of a deacon and the grandson of a presbyter is worthy of note, furnishing, as it does, evidence against the Roman Catholic doctrine of the celibacy of the clergy. At sixteen years of age Patrick was carried captive into Antrim by the Irish pirates, who also wounded his father and carried off his sister, whom they sold into slavery in Connaught. His own account of the matter is as follows:—”I was taken captive when I was nearly sixteen years of age. I knew not the true God, and I was brought captive to Ireland with many thousand men, as we deserved, for we had forsaken God, and had not kept His commandments, and were disobedient to our priests, who admonished us for our salvation.” He was retained in the family of one of the chieftains of Dalaradia. The name of his master was Milchu, whose dwelling-place was close to the village of Broughshane, five miles from Ballymena. He acted as a swineherd, and during his lonely vigils in the deep valleys his soul was wrought upon by the Spirit. He was every day frequent in prayer. The love of God, according to his own confession, so increased in his heart that often in a single day he would pray a hundred times, and in the night almost as often, rising before daylight in snow and frost and rain. But the longing for freedom could not be quenched, and the time for his deliverance was near at hand. He dreamed that the ship which was to carry him home was ready, two hundred miles distant. In obedience to this premonition, he fled from his master, reaching the ship in safety. It was shortly after this that he received the call to his great life work, so romantically told by himself. “After a few years I was with my relations in Britain, who received me as a son, and earnestly besought me that then at least, after I had gone through so many tribulations, I would go nowhere from them. And then I saw in the midst of the night a man, who appeared to come from Ireland, named Victoricus, and he had innumerable letters with him, one of which he gave to me. I read the commencement of the epistle containing ‘The Voice of the Irish,’ and
as I read aloud the beginning of the letter, I thought I heard in my mind the voice of those who were near the wood of Fochlut, which is near the Western Sea; another cried out, ‘We entreat thee, holy youth, to come and walk still amongst us,’ and my heart was greatly touched so that I could not read any more. So I awoke. Thanks to God that after very many years the Lord hath granted them their desire.” It has been maintained by Roman Catholic writers that Patrick received a commission from Rome to preach to the Irish, but such a distinguished authority as Dr. Todd is quite opposed to this view. “The Confession of St. Patrick,” he says, “contains not a word of a mission from Pope Celestine. One object of the writer was to defend himself from the charge of presumption in having undertaken such a work as the conversion of the Irish, rude and unlearned as he was. Had he received a regular commission from the See of Rome, that fact alone would have been an unanswerable reply. But he makes no mention of Pope Celestine or of Rome, and rests his defence altogether on the Divine call which he believed to have received for the work.”
It was about the year 432 A.D. that Patrick, with a few companions sailed for the shores of Ireland. He landed at Vartry, where the town of Wicklow now stands. He did not tarry long there, for his heart was set on Dalaradia, the scene of his youthful captivity. He set sail again, and after coursing along the coast, landed at Inis Patrick, a small island off Skerries. Proceeding further on his voyage, he came to Strangford Lough. Immediately he set about to explore the country, and had not gone far when he met a swine-herd, who, supposing them to be robbers, ran away and called his master, whose name was Dichu. He was a chieftain of high birth, a descendant of Fiatach Finn, king of Ireland in 116. Thinking Patrick and his companions to be pirates, Dichu came out armed with his sword, but the venerable appearance of Patrick made such an impression upon him, that he received him with kindness, taking him to his house and listening to his preaching. He was the first of the Scots (i.e., Irish) who confessed the faith. But Patrick’s heart was bent on reaching Dalaradia. His old master, according to tradition, hearing of his approach, and dreading what he believed to be magical arts, gathered all his substance into his house, where, standing upon it as a funeral pile, he burnt himself to death. The sight of the burning homestead overcame the missionary, who gave expression to his feelings in sighs and groans and prayers. After this unexpected event Patrick returned to Dichu to prepare for his next great missionary exploit at Tara. The popular idea of Tara is gleaned from Moore’s beautiful melody—
The harp that once through Tara’s halls the soul of music shed.
Now hangs as mute on Tara’s walls as if that soul were fled;
So sleeps the pride of former days, so glory’s thrill is o’er,
And hearts that once beat high for praise, now feel that pulse no more.
It was here that the early kings had their residence. The king who reigned over Tara at this time was Laoghaire. On the occasion of Patrick’s approach he was holding a great feast, and, according to royal edict, no fire was to be lit before the beacon light shone out from the royal palace. Patrick, unconscious of the royal edict, kindled a fire as usual, which, when the king saw it, he ordered a council of his wise men, so that he might take steps to deal with the culprit. The king, in accordance with the decision of the council, set off in his chariot, attended by his two principal magicians, and then began a remarkable series of wonders—at least so says the Book of Armagh. After a long and obstinate struggle Laoghaire became nominally a Christian, though at heart he remained a pagan. It was in connection with this event that the famous hymn was composed. It may be interesting to notice in passing the popular Irish legend of the shamrock. It is held by the Irish peasantry as an undisputed fact that on this memorable occasion Patrick illustrated the doctrine of the Trinity by the three-leaved shamrock, but, as Professor Stokes points out, there is no historical foundation for this belief.
From Tara he passed into Connaught, and here again occurred a romantic incident in his history. King Laoghaire, famous in connection with the Tara episode, had two daughters—Ethne, the fair, and Feidelen, the ruddy—who had been sent to Cruachan, where there was a famous Druidical establishment. The history of the interview between Patrick and the two princesses, given so graphically in the Book of Armagh, is of the deepest interest. “The virgins said unto them, ‘Whence are ye, and whence come ye?’ and Patrick said unto them, ‘It were better for you to confess to the true God than to inquire concerning our race.’ The first virgin said, ‘Who is God? And where is God? And of what nature is God? And where is His dwelling place? Has your God sons and daughters, gold and silver? Is He everliving? Is He beautiful? Did Mary foster His Son? Are His daughters dear and beauteous to men of the world? Is He in heaven or on earth, in the sea, in rivers, in mountainous places, in valleys? Declare unto us the knowledge of Him. How shall He be seen? How is He to be loved? How is He to be found? Is it in youth? Is it in old age He is to be found?’ But Patrick, full of the Holy Ghost, answered and said, ‘Our God is the God of all men; the God of heaven and earth, of the sea and rivers. The God of the sun, the moon, and all stars. The God of the high mountains and of the lowly valleys. The God who is above heaven, and in heaven and under heaven. He hath a habitation in the heaven, and in the earth and the sea, and all that are therein. He inspireth all things. He quickeneth all things. He is over all things. He giveth light to the sun. He hath made springs in a dry ground and dry islands in the sea, and appointed the stars to serve the greater lights. He hath a Son co-equal and co-eternal with Himself. The Son is not
younger than the Father, nor is the Father older than the Son. And the Holy Ghost breathes in them. The Father, the Son, and the Holy Ghost are not divided. But I desire to unite you to the heavenly King, inasmuch as ye are daughters of an earthly king. Believe in Him.’ And the virgins said as with one mouth and one heart, ‘Teach us most diligently how we may believe in the heavenly King. Show us how we may see Him face to face, and whatsoever thou shalt say unto us we will do.'” The narrative ends by informing us that they believed and were baptised. The remaining few incidents in Patrick’s career can only be noticed in the passing. From Connaught he passed to Ulster, carrying on his great missionary work, and from there to the south. Feeling that his end was drawing near, he made his way back to the scenes of his early missionary labours at Strangford Lough. It is supposed that he died at Saul, Downpatrick. So passed away one whose life was spent for the cause of Christ, and if in those far-away times the faith which he held was beclouded by much that was erroneous, one cannot help feeling admiration for the love and zeal to Christ that made him dare and do so much.
A Letter
BY THE REV. PROFESSOR JOHN DUNCAN, LL.D., TO MARGARET MACPHEE, GLASGOW.
THE following interesting letter, hitherto unpublished, was written by Dr. Duncan to his esteemed friend, Margaret MacPhee, Glasgow, better known as “Peggy ‘Phee.” Peggy, who died not long after the date of this letter, was one of the most eminent Christians in Glasgow in her day. She was a native of Argyleshire, but came to Glasgow in her youth, and sat under the excellent ministry of the eminent Dr. Love. She was one of Dr. Love’s most exercised and intelligent hearers. Her house in later years was a centre of religious influences. Being a native of the Highlands, she was constantly visited by eminent ministers from that quarter, such as the Rev. Roderick Macleod, the Rev. John Macrae, and others. The late Mr. Macdonald, Shieldaig, when a student, knew her well, and often visited her. His testimony was that she was the greatest Christian woman he ever saw. Dr. Duncan’s intimate friendship with her is well known, and several interesting anecdotes are told in connection with it. They were mutually helpful to one another. Peggy was distinguished not only for her ripe piety, but for her superior mental power, her great independence of judgment, and clear grasp of the doctrines of grace. It is told of Dr. Duncan that he visited her one evening at a late hour in much spiritual darkness and distress, and on her inquiring what was his errand at such a late season of the night, he replied, “Oh, Peggy, I have come that you may tell me about the righteousness which is by faith!” The
reply was a striking testimony to the Christian love and deep humility of the learned divine, as well as to the grace and understanding of his humble friend. The above incident no doubt took place when Dr. Duncan was resident in Glasgow as minister of the Milton Church. In after years, however, he still maintained his friendship with Peggy, and regularly corresponded with her. One of his letters is the following, which may be entitled “Meditations for a Time of Thought”:—
EDINBURGH, 11th March, 1848.
MY VERY DEAR FRIEND,—I need not say what grief your brother’s letter informing us of your illness has caused to me and to my dear wife. How frequently and how strikingly has the Lord been bringing before you the solemn admonition that “here we have no continuing city.”
Since this earth became a place of sinning, it has most righteously become a place of suffering, and it is well that we trace all that we endure to that cause, that we may “glorify God in the fires.” Our suffering, indeed, can be no expiation for sin. But you know of One who, though He “knew no sin,” was made sin for sinners and a curse for accursed ones that such might be redeemed and “made the righteousness of God in him.” With what astonished joy did His now penitent betrayers and murderers, gladly receiving the word, find in the death of Jesus the Messiah the fulfilment of the prophetic word: “He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed.” What a display is here of the character of God against whom we have grievously offended! Here let us sinners ever look on Him whom we have pierced, and while, through the working of the spirit of grace and supplications, we mourn for Him, let us aim, however dim our eyes or weak our faith may be, to join the company of those who adoringly and gratefully exclaim: “Herein is love, not that we loved God, but that he loved us, and gave his son to be the propitiation for our sins.” Christ crucified is the beginning of the confidence, and let the same be held steadfastly unto the end.”
But though our sufferings cannot be expiatory, by the blessing of the heavenly Father, bestowed through His only begotten Son our Lord, and conveyed to our souls by the Spirit of all grace, they may, and repairing in humble, penitent believing faith to the Faithful who has promised, we may and should rest assured that they will contribute abundantly to our sanctification: the chastisements of the Father of spirits being, not for His pleasure, but for our profit, that we may be partakers of His holiness. May He cause this affliction to work out for you the peaceable fruits of righteousness while you are exercised thereby!
It becomes not me to obtrude particular subjects on your meditations, persuaded as I am that the Glorifier of Christ is your leader and guide into all the truth. As, however, He is pleased
to make use of instruments, and I would wish to be helpful as far as enabled to all the flock, and especially to you, my dear friend, I may venture to suggest the following very imperfect outlines of subjects of meditation for a time of trouble.
1st. Our frailty and entire dependence as creatures on the self-existent and infinitely glorious Jehovah. 2nd. Our awful inconceivable guilt as apostates from Him who made man in His own image, after His likeness; the entire depravity of our natures as fallen, and our personal actual transgressions by omission and commission, in youth and in riper years, before we knew, or rather, were known of God, and since; and most particularly in sins against Christ, His Gospel, Spirit, and grace, etc. 3rd. The believing contemplation of Christ in His person, covenant, engagements, mediatory work, all-sufficiency, grace, truth, and saving benefits. 4th. The patience, long-suffering, and abundant grace of the Heavenly Father, as it has been so richly manifested in the Son of His love and in His dealings with us. 5th. The shortness of time, the certainty of death, the vanity of the world, the solemnity of judgment, the preciousness of the mercy-seat, the necessity of entire sanctification. 6th. The glory of the exalted Redeemer, the perpetuity of His intercession, the fidelity of His promises, His power to guide unto death and through it, the blessedness of those that are at home with Him in the mansions which He has gone to prepare, the unutterable blessedness, transport, and triumph which are stored up in the words of eternal life—”I will come again and receive you unto myself, that where I am there ye may be also.”
Pray for me, for my mind is often despondent, and my faith and hope sadly and disgracefully feeble and low; how needful the blessed Spirit. I hope the Lord may be pleased to spare you a little before you go hence, and make you a blessing. My wife unites in tenderest sympathy and love,—Your attached friend,
JOHN DUNCAN.