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CHAP. IV.

CHRISTIANITY IN SCOTLAND TO THE SEVENTH CENTURY.'

Scotland receives the Gospel under Donald I. Flourishes under Crathalin thus Sodor and Man Scots in Ireland — Pelagianism — Palladius introduces Episcopacy to Scotland-St. Ninian -St. Kentigern St. Columba-He settles in Iona- His Missionary successes Culdees. SCOTLAND is believed to have received Christianity soon after the apostolic age. Some traditions affirm, that the doctrines of the Gospel were published in this northern region by the persecuted disciples of the apostle John, who fled thither about A. D. 96, to avoid the fury of the Emperor Domitian. This seems not altogether improbable, as the Scottish Christians were zealously attached to the keeping of Easter according to the custom in Asia Minor. Christianity had made some progress among the people; and, about A. D. 206, King Donald I, and his queen, with several Scottish nobles, professed the faith of Christ, and were baptized.

Donald was zealous against idolatry; but his plans were disturbed by the invasion of the Emperor Severus, and for nearly a century Christianity gained but little over paganism. Druidism was at length subverted, by King Crathalinthus about A. D. 277, or 282, who expelled the priests, and obliterated every memorial of their superstition. Crathalinthus died A. D. 304, promoting the cause of Christ, and receiving those who were driven from the south by persecution under the Emperor Dioclesian. He gave the preachers a residence in the Isle of Man, and erected a church in the small island of Iona. This building was dedicated to our blessed Saviour― in Greek Soter, corrupted to Sodor-and hence originated the modern title of "Sodor and Man," given to one of the British prelates.

Christianity continued to prevail in the west of Scotland, notwithstanding the disorders of the times. Maximus, the Roman governor in Britain, aided by the Picts, occupying the east, vanquished the Scots, and drove many of them to the opposite coast of Ireland, where they carried the Gospel and settled, retaining the title of Scots. Tranquillity being in a measure restored at the close of the fourth century, Pela

gianism gained some partizans in Scotland. Palladius, having been deputed by Pope Celestine to visit Britain, to assist the orthodox in suppressing that doctrine, was invited into Scotland for the same purpose, A. D. 431, by King Eugenius II. Palladius obtained licence from the pope, and succeeded in his commission both to confute Pelagianism, and new model the church, on a plan similar to the system then observed in the Roman church. Previously to this period, the Christians in Scotland had no connection with the Roman pontiff, nor had they any church officers who claimed pre-eminence above their brethren. Bede, therefore, truly says, that "unto the Scots, who believed in Christ, Palladius was sent by the pope as their first bishop*." Fordun, in his Chronicle, tells us, that, "before the coming of Palladius, the Scots, following the customs of the primitive church, had for teachers of the faith, and ministers of the sacraments, only presbyters, or monks +." Collier, in his zeal for diocesan episcopacy, is not satisfied with even the first rank of prelacy for Palladius, but says, "This seeming difficulty of Primus Episcopus, Archbishop Usher disentangles, by interpreting it Prima Sedis Episcopus; so that though the Scots in Ireland had bishops amongst them before, yet Palladius was their first archbishop."

St. Nician, or Nicias, was a Briton of noble birth and excellent genius. After having received a superior education in his own country, he spent several years at Rome to complete his studies. He returned home, when he went on a mission to Valentia in Ireland, where his ministry was successful in converting many to Christ. Buchanan says, that Palladius sent Nician into Scotland to suppress Pelagianism, about A. D. 452. He built a church in a style superior to any in Britain at that time, and dedicated it to St. Martin. He also founded the monastery of Whitehorn in Galloway. Some ascribe to Ninian the honour of first converting the southern Scots and Picts to Christianity; and from the many traditions

* Bede, book iii, c. 3, 4. Usher, Antiquit. c. 15.

† History of Scotland, vol. i.

Ecclesiastical History, vol. i, p. 50.

concerning him, it seems that he was eminent for piety, zeal, and self-denying labours in the cause of Christ.

St. Kentigern, son of a princess of the Picts, converted the Strathclyde Britons, and became abbot of Glasgow, in the middle of the sixth century. He was famous for his abstemiousness and various austerities, and enjoyed the patronage of the Scottish king Rhydderic. After having travelled into Wales, where he founded a religious society, he returned to his monastery, and died about A. D. 560. To Kentigern was dedicated the cathedral of Glasgow, under the appellation of Mungo, or the courteous.

St. Columba, above all others, is said to have been the most successful labourer in promoting Christianity among the Scots and Picts; and this missionary is believed to have had clearer and more scriptural views of the gospel than any of his contemporaries. Columba descended from a noble family in Ireland, and at an early age devoted himself to the service of religion. Having founded several monasteries in his native country, especially one called Dearmack, or the Field of Oaks, because situated in a forest, he came into Britain at the age of forty-two, about A. D. 563, being weary of the warlike feuds of a restless people. Twelve disciples accompanied him from Ireland in a wicker boat covered with hides His cousin Congal II, king of the Caledonians, granted him the isle of Iona, where he settled, himself and his followers labouring with their own hands in the erection of buildings for their habitation and for a place of worship. His arrival in Scotland is thus related by Bede,—“In the year of our Lord's incarnation, 565, there came a presbyter and abbot, a monk in life and habit, out of Ireland into Scotland, very famous, by name Columba, to preach the word of God to the provinces of the northern Picts*."

Iona, or Hy, after the name of this missionary, was called Columb-cylle, and Icolumb-kill, now Colchil. From this place, as a missionary station, Columba sent his disciples to different parts of Scotland; and under the patronage of

*Bede, book iii.

Congal and his son Conal, and Bridius, king of the Picts, Christianity made considerable progress. By Columba and his monks, above three hundred churches are said to have been planted, and supplied with able pastors from his seminary at Iona; besides those who were sent to the churches and monasteries of neighbouring nations. Columba was a man of extraordinary piety and industry; and he continued to his death studying and transcribing copies of the Holy Scriptures. This devoted man died A. D. 598, aged 77 years.

The monastery of Iona continued famous during several centuries, furnishing most of the preachers and bishops of the churches in Scotland and the north of England. Dr. Johnson speaks of this island as once the seminary of the Caledonian regions, whence savage clans and roving barbarians derived the benefits of knowledge and the blessings of religion."

With the Columbans originated the discipline and manners of the Culdees, or dwellers in cells, as the Gaelic word signifies; or, as some say, separated to God: though others derive it from Cultores Dei, worshippers of God. As each saint had his cell, it became distinguished by his name; and when chapels were erected on their sites, they were dedicated to the saints with peculiar veneration. Hence the names of many places in Scotland indicate the names of the Christian Culdees. Many of those recluses were greatly devoted to the study of the Scriptures; and their doctrines were remarkable for their retaining much of their primitive purity. All the missionaries were peculiarly denominated Culdees, especially after the building of the monastery of St. Andrews, A. D. 800.

How far sinners were converted to God, and edified in the knowledge of Christ, by the labours of the various ministers in Scotland, eternity will disclose. It seems to be manifest, that the Spirit of God rested upon his truth, extensively diffused, though not without superstitious ceremonies, and doubtless multitudes were "made meet to be partakers of the inheritance of the saints in light.”

CHAPTER V.

CONVERSION OF THE SAXONS TO CHRISTIANITY.

Truth sacrificed to a Name

Sharon Turner's inaccurate Statement - Honour due to Pope Gregory, and Augustin - Christians in Wales, Scotland, and Brittany — Piety of Queen Bertha.

SACRED truth and the honours of pure Christianity have frequently been sacrificed under the shadow of a name. Such has been the case in attributing the conversion of the AngloSaxons to the labours of Saint Augustin, who was sent as a missionary by Pope Gregory to Britain. Popular tradition has led even Sharon Turner to give Augustin and Gregory the honour of bringing the inestimable treasures of the gospel to our country. That interesting writer says, "These great blessings of human life were introduced into the island, with that form of Christianity which the benevolent feelings and religious enthusiasm of Pope Gregory, deservedly with all his imperfections surnamed the Great, conveyed into England by his missionary Augustin *.”

A measure of honour may certainly be considered as due to Pope Gregory, and to Augustin: but their fame has been blazoned chiefly by favourers of popery, through the prevalence of their political system of ecclesiastical government, rather than from the blessings of evangelical religion derived by Britain from their exertions.

Christianity is not a withering plant, whose beauty and life perish in the evening: it is the produce of "incorruptible seed by the word of God, which liveth and abideth for ever." Such it continued in the breasts of many of the British peasantry; who, though subjected to the idolatrous Saxons, cherished their own imperishable principles of faith and hope, and sighed for the re-establishment of divine ordinances in their country.

Without considering further the numerous Christians in Cornwall, Wales, and Scotland, Ireland and Brittany, already mentioned, whose influence could not be altogether unfelt by

* History of the Anglo Saxons, vol. i, p. 325.