This honoured Institution still survives. It was established at a period when the fire of missionary zeal burned low and dim. It spread a sacred excitement far and near. It attracted and

concentrated the piety and worth of the land among clergy and laity. It contributed liberally for the conversion of the perishing heathen; and it gave being and impulse to numerous kindred associations.

in Jesus," and then was laid the real foundation of his | Secretary and Treasurer.
excellence and usefulness as an able minister of the
He also derived benefit at that in-
New Testament.
teresting period of his history from the ministry of Mr
Hugh Mackay of Moy, and he often spoke of that spi-
ritual and simple-minded servant of the Lord with
grateful and affectionate obligation and remembrance.
Soon after the erection of a church in Aberdeen for the
primitive colony of Highlanders there, the same bene-
volent and discerning Christian divine (Dr Ronald
Bayne of Kiltarlity,) who gathered these scattered
sheep together, sent them a suitable pastor in Mr
Forbes, who spent there a short period of his proba-
tion-happily, creditably, and, it is believed, usefully,
previously to his translation, in 1800, to the church
His
and parish of Tarbat, in the Presbytery of Tain.
appointment and settlement there was hailed by the
eminent ministers and valuable Christians in that quar-
ter as a token for good to the Church, and they were
not disappointed. He proved an efficient parish minis-
ter, as well as a firm and useful member of Presbytery.
His discourses, whilst they were perfectly intelligible
to the humblest of his hearers, were highly appreciated
by the more polished and educated part of them; and to
more than one member of one of the most accomplished
and respectable families in Ross-shire-many years his
parishioners his labours were evidently blessed.

Deeply exercised by sorrows himself, he knew how to speak a word in season to them that are weary. His own interesting domestic circle was the scene of his deepest affliction. His youngest son, a lovely and promising boy attending the college classes, was reHis eldest and moved by a severe and sudden illness.

only remaining son his namesake William, a youth of
decided piety and most amiable dispositions, soon fol-
lowed his dear brother to the grave. To him the parish
looked with fond and affectionate hope as their future
pastor, and as the staff of his reverend father's declin-
ing years, to whom he was ardently and dutifully de-
voted. But the Lord seeth not as man seeth; neither
He was taken to
are his ways or thoughts like ours.
serve in the upper sanctuary. From that period the
aged saint, though not a few endearing ties were still
left him, seemed singularly weaned from earth and
earth-born objects. His conversation thenceforward
was in heaven. The discipline of his heavenly Father
with his chastened servant, showed its precious fruits
also in the apparent impression, holy awe, still, solemn,
and fixed attention of the multitudes who composed
his auditory and hung upon his lips.

Though once well qualified to appreciate polite li-
terature, and works of solid and useful information,
the Sriptures now became his chief study-" prayer
was all his business, all his pleasure praise.”
the Bible, as from a fountain, he drew regularly and

From

During the last year of Mr Forbes' life, his health and strength gave way rapidly and entirely. He was stretched on a bed of languishing, but though the sickness was unto death, the suffering was for the glory of God. The strong mind, high spirit, vigorous understanding, and solid judgment of the man, seemed as if veiled in the humility, tenderness, lowliness, and simplicity of the little child. To those who were privileged to witness it, the scene was instructive as it was affecting: an aged and honoured servant of Christ— taking the lowest seat at his Saviour's feet-self-accused and self-condemned, crying out for mercy with all the importunity of the publican at the temple— counting all things but loss for Christ--and clinging to the cross as the chief of sinners. If the righteous scarcely are saved, where shall the sinner and ungodly appear? Look again to that hallowed death-bed-and that privileged chamber where the man of God is laid -that the faithfulness of Him who hath promised to be with his people as they pass through the river and in the deep waters, may be acknowledged and that the victory and triumph of faith may be manifest-see the dear sufferer joyful in tribulation-instant in prayer, giving glory to God. The latter end of this just man On the 12th May 1838, in the 72d year of his age, he entered into rest, where

was peace.

"Not a wave of trouble rolls
Across his peaceful breast."

His mortal remains were laid in the grave amid a large and mourning assemblage of brethren, parishion

ers,

and others, who came to pay the last tribute of respect to the venerated dead. The church, to whom this excellent man was so dear, had been found pleading, and we are happy to understand with success,

for a suitable successor to feed the bereaved flock-and for the consolations of the Spirit-the comforter, to his family, and widowed partner, whose tender and untiring assiduities smoothed the pillow, and alleviated the sufferings of the interesting invalid. Mr Sage of Resolis, and Mr Matheson of Kilmuir-Easter, valued brethren and friends of the deceased, were appointed to preach the funeral sermons. The memory of the righteous is blessed and he shall be had in everlasting remembrance.

A SKETCH OF THE EARLY

joyfully living water, for refreshment and purification. HISTORY OF CHRISTIANITY IN SCOTLAND.

His mind was richly imbued with its sentiments, and his heart supported by its precious promises.

With

In the progress of the blessed Gospel, at home and abroad, he felt a warm and growing interest. one valuable remaining exception, Mr Forbes was the last of the original clerical members of the Northern Missionary Society established at Tain, in the beginning of the present century, and of which the late venerable and excellent Dr Angus Mackintosh was the

BY THE REV. JAMES BRYCE,
Minister of Gilcomston Parish, Aberdeen.
PERIOD VI.

FROM A. D. 1124 TO 1249.

IN the preceding period, the attention of the reader was directed to the downfal of the several Culdee establishments, which had been carefully reared and matured by the followers of Columba. Their general influence in softening the manners of the people, in

profligate, and experience proves, that indifference to religion in the higher orders of the community spreads like a leprosy over the whole mass of the population. It is probable, that this season of degeneracy afforded a fit opportunity for introducing the practices of the Church of Rome. Malcolm seems to have remodelled the Culdee establishment of St. Andrews, and to have erected it into a bishopric along with Moray and Caithness. The author of the Caledonia says, that novelties had crept into the Scottish Church before the time of Malcolm Canmore. This statement may be true, but he has not specified the nature of these novelties, and has neglected to refer to his authorities. In the absence of the evidence, which it would be desirable to possess, the commencement of Episcopacy may be dated from the reign of Malcolm III.

leading them to cultivate the arts of peace, and in teaching them the way of salvation by Christ, cannot now be estimated. The historians of those times have not presented us with a picture of society so graphical as to enable us to determine, how far true religion regulated the motives of the various classes of men, and how far it was their companion through life and their comfort at death. It must neither be concealed nor denied, that the inhabitants of Caledonia were addicted to rapine and bloodshed, and that in times of tumult and disorder the instructions of the Culdees and their peaceful counsels would be entirely disregarded. Much was constantly occurring to prevent them from wearing the ornament of a meek and quiet spirit, so necessary to the true disciples of Christ. But we are also entitled to conclude, that the seed which was sown by the members of these religious establishments No sooner had bishops begun to exercise their authofound a congenial soil and produced the peaceable fruits rity, than the Archbishop of York claimed a jurisdiction of righteousness. Jesus Christ had a flock in Scotland, over Scotland. This claim originated in a circumstance, though it might be but a little flock, and the imagina- which distinctly proves the recent establishment of tion reverts with satisfaction to the men of God who, Episcopacy in the northern part of the island. Turgot in those times of trial, privation, and danger, held fast was elected Bishop of St. Andrews in 1109; and it their integrity. We may surely be permitted to say, became necessary that he should be consecrated accordthat in ages obscured by the mists of antiquity, there ing to the forms prescribed by the Bishop of Rome. were, in this land that we love, faithful witnesses of the But no one could be found in the kingdom duly qualitruth, whose spirits now inhabit the bright regions of fied to perform this act. Thomas, Archbishop of everlasting day. The people might be rude, and de-York, was applied to in this emergency, and Turgot voted to warlike pursuits, but many of them made religion the business, as it was the pleasure, of their lives. The Gospel was that plant of renown, which was watered, as occasion required, by the blood of martyrs and confessors, and which grew and flourished in the midst of the storms which threatened its destruction.

The period of Scottish ecclesiastical history upon which we are now to enter, presents the state of Christianity in an aspect entirely new. Malcolm III. and Alexander I. had made several changes in the constitution of the Church, but David I., who began to reign in 1124, was the great Reformer. The mission of Palladius was an attempt on the part of the bishop of Rome to extend his influence, and to subject even the remotest nations to his authority. In Scotland there seemed to be the utmost reluctance to submit to any foreign dominion whatever, but the student of history cannot fail to perceive the oneness of purpose, for which the prelates of the Imperial City were distinguished. It seemed as if every deceased bishop had bequeathed to his successor all his plans of aggrandizement. This oneness of purpose was only equalled by the steadiness with which it was pursued. A distinct claim had long been made by the Bishop of Rome to the spiritual sword, and it was slowly and gradually admitted. The nations of Europe had very generally allowed his right to spiritual dominion, and had bowed their necks to receive his yoke. But this was only a step to that greatness at which he aspired. About the year 800, the Pope received the power of the temporal sword, and his name was enrolled among the princes of Europe. From this period the Popes exercised an influence which was not to be resisted, and the Scottish kings could scarcely be expected to stand alone in withholding what other sovereigns more wealthy and more powerful had freely conceded. In the reign of Malcolm III. the doctrines and discipline of the Scottish Church were imperceptibly gliding into conformity to the Church of Rome, for the golden age of the Culdees had long passed away. Religion, from some cause that is not fully explained, was in that reign in a declining The Sabbath was not kept holy, and the sacraments were not duly administered. Perhaps wealth had introduced luxury and indolence among the teachers of religion, and it became necessary to apply some remedy to the prevailing degeneracy. At this time the nobles were said to have been extremely licentious and

state.

was consecrated in due form. This circumstance led the Archbishop of York to consider the Scottish bishops as the suffragans of his see. But the king and clergy viewed the matter in a different light, and distinctly refused to acknowledge his authority. Eadmer was elected Bishop of St. Andrews in 1120; but Alexander I. would not consent to his consecration by the Archbishop of Canterbury. Eadmer had been a monk in the monastery of Canterbury; and as he declined any other arrangement for his consecration, he was permitted to return to his cell. The next election took place two years after the departure of Eadmer, and Thurstin, Archbishop of York, consecrated the bishop elect; but this act was understood not to give him any authority over the Scottish bishops. In Keith's Catalogue, this bishop is called Robert, Prior of Scoone, and he held the see of St. Andrews during the reign of David I.

It may be proper to mention in this place, that religious houses began to be established, such as had obtained in other countries the countenance and favour of the Bishop of Rome. An abbey was founded at Scoone by Alexander I., and Loch Tay was annexed to it as a priory. Sibylla, daughter of Henry I. of England, and wife of Alexander I. died, and was buried at Loch Tay. Some of the buildings of this priory are still in existence. The account of the origin of the abbey on Inchcolme is curious. Alexander I. was crossing the Forth at Queensferry, when a violent tempest arose from the south-west, and drove the vessel to the island of Inchcolme. The king landed, and found a solitary inhabitant of the island, who was a hermit, and who was devoted to the service of St. Columba. He had a small chapel, in which he performed his devotions; and his scanty fare consisted of milk, and the shell-fish which he picked up on the shore. Of this humble fare the king partook during three days that the wind continued to blow with unabated violence; and he vowed to erect on this island something worthy of memory. In this vow the monastery of Inchcolme originated.

The history of this period, though somewhat obscure, shows the gradual introduction of the papal authority into Scotland. David I. finished what his predecessor had begun. He extended the bishopric of Glasgow, and transferred that of Mortlach to Old Aberdeen. He erected the bishoprics of Dunblane, Brechin, Dunkeld, and Ross, and on all of them he bestowed lands and * Caledonia, vol. i. p. 671.

other endowments. He was equally lavish of the funds of the crown in establishing religious houses, among which the abbey of Melrose holds a distinguished place. As he was the great benefactor of the Church, the clergy willingly bestowed upon him the epithet of Saint,—a character which one of his successors seemed to consider extremely dubious. The alienation of so much of the royal property led him to remark, that "St. David had been a sair sanct to the crown.' In reviewing the conduct of David I., there can be no doubt of his attachment to the Romish religion, so far as the constitution of the Church and the forms of worship were concerned. Before his reign, the simplicity of ancient times had not been entirely effaced; but from this time, the bishop held an exalted rank, not only in the Church, but also in the State, and his wealth entitled him to a place among the nobles of the land. Among the inferior clergy there were various orders, and clerical offices were eagerly grasped at by the restless and ambitious. The heads of religious houses were not without a deep sense of their own importance; and the Pope was applied to for his authority to empower them to wear the dress and to hold the rank of bishops. In public worship, there was not only all the splendour prevalent at Rome, but also the liturgy was introduced, and the ceremonies in the dispensation of the sacraments used in that Church were generally practised. The followers of Columba were, in some of their observances, inconsistent with Scripture; but from the reign of St. David the authority of men was more regarded than the word of the eternal God.

In forming a judgment of this prince's conduct, in reference to religion, two circumstances appear to have exercised great influence over his mind. He was evidently under the impressions of religion, and was therefore anxious to promote that among his subjects which he felt to be indispensable to his own happiness. He was the more likely to do this, from the state of the country, and the ignorance which then prevailed. The people was divided into various tribes which were separated from each other by language and manners. So far from harmony prevailing among them, they lived in the same country as strangers, and frequently as enemies. Perhaps the pious mind of David might consider the extension of religion among his subjects as the easiest and readiest method of bringing them into closer bonds of union. His placing himself under the dominion of the Bishop of Rome, was no more than what had been done by all his contemporary sovereigns. But while we give full credit to the good intentions of the king, there was another circumstance of no less influence in directing his conduct, and that was the policy which became necessary for him, in the circumstances of his kingdom, to adopt. To understand this part of his conduct, it may be necessary to take a hasty glance at the general state of society at this period. The chief pursuit of kings and nobles was war; and to enable men to excel in those exercises which might fit them for this one calling, was the principal object of education. The limited resources of sovereigns, rendered them, in some measure, dependent upon their nobles for recruiting their armies, and thus a dangerous power was put into their hands. It was no unusual thing for a haughty and ambitious nobleman to make his king tremble on his throne. In this state of things, learning of all kinds was confined to the clergy; and they, as a natural consequence, filled all those offices in the kingdom in which learning and science might be required. By bestowing wealth and power on this order of men, the king was enabled to put a check upon the turbulent ambition of the nobles, and to maintain some degree of peace and good order among all ranks of the community. Whenever men are trained to war, they become impatient of control; but, by means of the clergy, the king managed to get the laws administered impartially, |

and to protect the weak from the violence and injustice of the powerful. As he was the benefactor of the clergy, he no doubt calculated with absolute certainty on their attachment to his government, and on their co-operation with him in all his plans for the benefit of the kingdom. How far the changes which he introduced into the Church were really beneficial, will admit of very serious question; but his political schemes are of a very different character, and it is probable they were to a certain degree successful. The increasing wealth and influence of the clergy served as a balance to the restless ambition of the nobles, whose power was often exercised in defiance of the king. A greater degree of refinement was also introduced into the manners of the higher orders in the State; and as the superstitious fears of uneducated men put into the hands of the clergy a power of a peculiar character, the well disposed among them would employ it for restraining the blood-thirsty cruelty which too generally prevailed.

The historians of the reign of David I. have failed to record any thing connected with the constitution of the Church, and the particular innovations which he introduced. So far as it can be gathered from incidental expressions, we learn that the clergy consisted of two orders-bishops and presbyters. The various degrees of clergy, which we find in the constitution of the Episcopal Church, seem to have been the gradual additions of later ages. The religious houses had their abbots and priors, and the rest of the inmates were understood to be on a footing of perfect equality. The account of the rites and ceremonies of the Church is to be obtained from other sources than the history of the Church of Scotland. The worship of images had been long practised both in the East and West. About this time the Virgin Mary began to receive peculiar homage, and to be considered as a prevailing intercessor with her Son. The splendour of pagan rites was so attractive, as to be introduced among the observances of the Christian Church, and superstition led the enthusiastic to seek something new either in the ceremonial of worship, or in penance to make atonement for transgression. The forms of devotion were rigidly attended to, but the feeling of it was very generally wanting. Relics, either entirely fictitious, or in most cases uncertain, gained the confidence of the people, the erecting and endowing of churches was considered as a sure way to obtain the friendship of God, and the saints attracted more worshippers than Jehovah bimself. Even at this period the traffic in indulgences was practised, and the clergy scrupled not to enrich their coffers by this scandalous delusion. These abuses were undoubtedly introduced into Scotland, but it is probable this was done gradually, as all traces of true religion, even in the reign of David, had not entirely disappeared. From this period, the conformity of the Scottish Church to that of Rome began, and continued without almost any interruption till the Reformation. This did not, however, imply, on their part, an unqualified acknowledgment of the Pope's supremacy, or an entire surrender of their independence. The king and the bishops concurred in resisting any interference on the part of the Pope with the affairs of the kingdom, and sometimes with the internal regulations of the Church. It may be also worthy of our notice, that the overthrow of the Culdee establishments did not put an end to their exertions in the instruction of the people. The adherents of the purer forms of religion practised in former times were scattered over the country, and the light of divine truth was not altogether extinguished. Their influence was less than it had been when they enjoyed an ample temporal provision, but their diligence was probably not diminished. Their motives for adhering to the Gospel of Christ could not be questioned, as no worldly advantage could be derived from their remaining singular, Their teaching