Nor was it only the preservation of the freedom of the Church that was involved in the struggle. The cause of civil freedom was also at stake. 'True religion,' says a classic of the Scottish Church, 'and national liberty 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 _elite_ 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.