Scots had for teachers of the faith, and ministers of the sacraments, Presbyters only, or monks, following the customs of the primitive church."

But we are not even to fix the era of diocesan bishops so early as this; for there were no such office-bearers in the church of Scotland, until the reign of Malcolm II. in the eleventh century. During the first 1000 years after Christ, there were no divided dioceses, nor superiorities over others, but they governed in the church in common with Presbyters; so that they were no more than nominal bishops, possessing little or nothing of that lordly dignity, which they now, and for a long time past have enjoyed. Spottiswood (History, p. 29.) himself testifies, that the Scottish bishops, before the eleventh century, exercised their functions indifferently in every place to which they came. Palladius may be said to have rather laid the foundation of the after degeneracy of the church of Scotland, than to have built that superstructure of corruption and idolatry, which afterwards prevailed, because she continued for near two hundred years in a state, comparatively pure and unspotted, when we cast our eyes on the following times.

About the end of the sixth and beginning of the seventh century, a number of pious and wise men flourished in the country, among whom was Kentigern, commonly called Mungo. Some of these persons were employed by Oswald, a Northumbrian King, to instruct his people; they are represented by Bede, as eminent for their love to God, and knowledge of the holy scriptures: the light of the gospel, by their means, broke into other parts of the Saxon dominions, which long maintained an opposition to the growing usurpation of the church of Rome, which, after the middle of this century, was strenuously supported by Austin's disciples.

Besides these men, the church of Scotland at this time sent many other worthy and successful missionaries into foreign parts, particularly France and Germany. Thus was Scotland early privileged, and thus were her privileges improven; but soon "the gold became dim, and the most fine gold was changed."

Popery came now by degrees to show her horrid head; the assiduity of Austin and his disciples in England, was attended with melancholy consequences to Scotland; by fomenting divisions, corrupting her princes with Romish principles, and inattention to the lives of her clergy, the Papal power soon came to be universally acknowledged. In the seventh cen tury a hot contest arose betwixt Austin and his disciples on eone part, and the Scots and the northern Saxons on the * Book iii. cap. 8.

other, about the time of keeping Easter, immersing three times in baptism, shaving of priests, &c.; which these last would not receive, nor submit to the authority that imposed them: each refused ministerial communion with the other party, until an arbitral decision was given by Osway, king of the Northumbrians, at Whiteby in Yorkshire, in favour of the Romanists, when the opinions of the Scots were exploded, and the modish fooleries of Papal hierarchy were established. This decision, however, was far from putting an end to the confusion which this dissension had occasioned; the Romanists urged their rites with rigour, the others rather chose to yield their places than conform. Their discouragements daily increased, as the clerical power was augmented: in the year 886, they obtained the act exempting them from taxes, and all civil prosecutions before temporal judges, and ordaining that all matters concerning them should be tried by their bishops, who were at this time vested with those powers, which are now in the hands of commissioners, respecting matrimonial causes, testaments, &c.: They were likewise by the same statute, empowered to make canons, try heretics, &c. and all future kings, were ordained to take an oath at their coronation, for maintaining these privileges to the church. The Convention of Estates which passed this act was held at Forfar, in the reign of that too indulgent prince, Gregory.

Malcolm III. Alexander, David, &c. successively supported this dignity, by erecting particular bishoprics, abbeys, and monasteries; the same superstitious zeal seized the nobility of both sexes, some giving a third, others more, and others their whole estates for the support of pontifical pride, and spiritual tyranny; which soon became insupportable, and opened the eyes of the nation, so that they discovered their mistake in raising clerical authority to such a height. Accordingly, we find the nobles complaining of it to Alexander III. who reigned after the middle of the thirteenth century; but he was so far from being able to afford them redress, that when they were excommunicated by the church on account of this complaint, to prevent greater evils, he was obliged to cause the nobility satisfy both the avarice and arrogance of the clergy, who had now resolved upon and begun a journey to Rome, with a view to raise as great commotions in Scotland, as Thomas Becket had lately made in England.

The Pope's power was now generally acknowledged over Christendom, particularly in our nation, for which, in return, the church of Scotland was declared free from all foreign spiritual jurisdiction, that of the " Apostolic see only excepted." This bull was occasioned by an attempt of one Roger, Bishop of York, in the year 1159, to raise himself to the dignity of

Metropolitan of Scotland, and who found means to be Legate of this kingdom, but lost that office upon the remonstrance of the Scottish clergy; which likewise procured the above bull in their favour, with many other favours of a like nature at this time conferred upon them, by all which they were exempted from any other jurisdiction than that of Rome; insomuch that we find Pope Boniface VIII. commanding Edward of England to cease hostilities against the Scots, alleging that "the sovereignty of Scotland belonged to the church;" which claim seems to have been founded in the Papal appointment for the unction of the Scots kings, which was first used on King Edgar, A. D. 1098, and at that time regarded by the people as a new mark of royalty; but which, as it was the appointment of the Pope, was really the mark of the beast.

There were now in Scotland all orders of Monks and Friars, Templars, or Red Monks, Trinity Monks of Aberdeen, Cisternian Monks, Carmelite, Black and Gray Friars, Carthusians, Dominicans, Franciscans, Jacobines, Benedictines, &c.; which shows to what a height Antichrist had raised his head in our land, and how readily all his oppressive measures were complied with by all ranks.

But the reader must not think, that during the period we have now reviewed, there were none to oppose this torrent of superstition and idolatry; for from the first appearance of the Romish Antichrist in this kingdom, God wanted not witnesses for the truth, who boldly stood forth for the defence of the blessed and pure gospel of Christ. Mention is first made of Clement and Samson, two famous Culdees, who in the seventh Century supported the authority of Christ as the only king and head of his church, against the usurped power of Rome, and who rejected the superstitious rites of Antichrist, as contrary to the simplicity of gospel institutions. The succeeding age was no less remarkable for learned and pious men, to whom Scotland gave birth, and whose praise was in the churches abroad; particularly Joannes Scotus, who wrote a book upon the eucharist, condemned by Leo IX. in the year 1030, long after his death. In the ninth century, a Convention of Estates was held at Scoon for the reformation of the clergy, their lives and conversations being at that time a reproach to common decency and good manners, not to say piety and religion. The remedies provided at this Convention, discover the nature of the disease. It was ordained, that churchmen should reside upon their charge; that they should not intermeddle with secular affairs, but instruct the people, and be good examples in their conversations; that they should not keep hawks, hounds, nor horses for their pleasure, &c. And if they failed in the observance of these injunc

tions, they were to be fined for the first, and deposed for the second transgression. These laws were made under King Constantine II. but his successor Gregory rendered them abortive by his indulgence. The age following this is not remarkable for witnesses to the truth; but historians are agreed that there were still some of the Culdees, who lived and ministered apart from the Romanists, and taught the people that Christ was the only propitiation for sin, and that his blood only could wash them from the guilt of it, in opposition to the indulgence and pardons of the Pope. Mr. Alexander Shields says, that the Culdees transmitted their testimony to the Lollards; and Pope John XXII., in his bull for anointing King Robert Bruce, complains that there were many heretics in Scotland; so that we may safely affirm, there never was any very great period of time without witnesses for the truth, and against the gross corruptions of the church of Rome. Some of our kings themselves opposed the Pope's supremacy, and prohibited his Legates from entering their dominions: the most remarkable instance of this kind is that of Robert Bruce. After his having defeated the English at Bannockburn, they became suppliants to the Pope for his mediation; who accordingly sent a Legate into Scotland, proposing a cessation of arms till the Pope should hear and decide the quarrel betwixt the two crowns, that he might be informed of the right which Edward had to the crown of Scotland. To this King Robert replied, "That the Pope could not be ignorant of that business, because it had been often explained to his predecessors, in the hearing of many cardinals then alive, who could tell him, if they pleased, what insolent answers Pope Boniface received from the English, while they were desired to desist from oppressing the Scots: And now (said he) when it hath pleased God to give us the better by some victories, by which we have not only recovered our own, but can make them live as good neighbours, they have recourse to such treaties, seeking to gain time in order to fall upon us again with greater force: But in this his Holiness must excuse me, for I will not be so unwise as to let the advantage I have slip out of my hand." The Legate regarding this answer as contemptuous, interdicted the kingdom, and departed: but King Robert, paying little regard to such proceedings, followed hard after the Legate, and, entering England, wasted all the adjacent counties with fire and sword. In the beginning of the fifteenth century, the reformation. from Popery began to dawn in Scotland; at this time there. was Pope against Pope, nay, sometimes three of them at once, ill excommunicating one another; which schism lasted for

• Hind let Loose, period II, p. 11. first edit.

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about thirty years, and by an over-ruling providence contributed much to the downfall of Antichrist, and to the revival of real religion and learning in Scotland, and many parts in Europe; for many embracing the opportunity now afforded to them, began to speak openly against the heresy, tyranny, and immorality of the clergy. Among those who preached publicly against these evils, were John Huss and Jerome of Prague in Bohemia, John Wickliff in England, and John Resby, an Englishman and scholar of Wickliff's in Scotland, who came hither about the year 1407, and was called in question for some doctrines which he taught against the Pope's supremacy; he was condemned to the fire, which he endured with great constancy. About ten years after, one Paul Craw, a Bohemian, and follower of Huss, was accused of heresy before such as were then called Doctors of Theology. The articles of charge were, that he followed Huss and Wickliff in the opinion of the sacrament of the supper, who denied that the substance of bread and wine were changed by virtue of any words, or that auricular confession to priests, or praying to saints departed, were lawful. He was committed to the secular judge, who condemned him to the fire at St. Andrews, where he suffered, being gagged when led to the stake, that he might not have the opportunity of making his confession. Both the above-mentioned martyrs suffered under Henry Wardlaw, Bishop of St. Andrews who founded that university, 1412; which might have done him honour, had he not imbrued his hands in innocent blood.

These returnings of the gospel light were not confined to St. Andrews, but Kyle, Carrick, Cunningham, and other places in the west of Scotland, were also thus favoured about the same time: for we find that Robert Blackatter, the first archbishop of Glasgow, anno 1494, caused summon before King James IV. and his Council at Glasgow, George Campbell of Cessnock, Adam Reid of Barskimming, and a great many others, mostly persons of distinction, opprobriously called the Lollards of Kyle, from one Lollard, an eminent preacher among the ancient Waldenses, for maintaining, that images ought not to be worshipped; that the relics of saints should not be adored, &c. but they answered their accusers with such constancy and boldness, that it was judged most prudent to dismiss them with an admonition, to content themselves with the faith of the church, and to beware of new doctrines.

Thus have we brought this summary of church affairs in Scotland down to the time of Mr. Patrick Hamilton, whose life stands upon the head of this collection: for he was the next sufferer on account of opposition to Romish tyranny and Superstition in our country.