it is delightful to see him set, as it were, his dying seal | to the professions of his life, and to the truth of Christianity.

"I now recollect with melancholy pleasure, two little anecdotes of this departed genius, indicating a zeal for religion which one cannot but admire, however characteristically rough. When the Abbé Raynal was introduced to him, upon the Abbé's advancing to take his hand, Dr J. drew back and put his hands behind him, and afterwards replied to the expostulation of a friend, Sir, I will not shake hands with an infidel!' At another time, I remember asking him if he did not think the Dean of Derry a very agreeable man, to which he made no answer, and on my repeating my question, Child,' said he, 'I will not speak any thing in favour of a Sabbath-breaker, to please you, nor any one else.'

In closing the First Part of this Sketch, we would call upon the reader to notice the striking difference between that knowledge which puffeth up, and that which humbleth in the dust. The former Miss More possessed to an extent equalled by few of her sex, but, in reference to the latter, we are afraid we have not yet reached the threshold of her Christian life. Thus far we have seen her amiable, gentle, affectionate, charitable, having a high regard for religion; but is not this to be only almost a Christian? She is still living as far as we have yet traced her history, on the approving smiles of the world; and "how can ye believe who receive honour one of another, and seek not the honour that cometh from God only."

A SKETCH OF THE EARLY

HISTORY OF CHRISTIANITY IN SCOTLAND.
BY THE REV. JAMES BRYCE,
Minister of Gilcomston Parish, Aberdeen.
PERIOD II.

FROM A. D. 432 To 583.

Cæsar, and afterwards when he was invested with the purple, history still points at his unvarying temperance, mildness, and moderation,-qualities which, in the sovereigns of the world, were extremely rare. During his life the Christians of Britain were undisturbed by persecution and intolerance, and we may easily imagine the anxiety with which they, in particular, would watch over his declining health and approaching dissolution. He expired in the imperial palace at York, only fifteen months after he had received the title of Augustus. His death was immediately followed by the elevation of Constantine, whose reign forms an era in the annals of mankind. Historians are not agreed whether his mother was the daughter of a British chief or of a Dacian innkeeper; but of this there can be no doubt, that he was friendly to the Christians before he was a Christian himself, and that he secured to those of Britain the undisturbed exercise of their religion.

About this time the Arian heresy began to disturb the peace and interrupt the prosperity of the Church. It spread through all the countries both of the east and west, and entangled, says one of the ecclesiastical historians, the very islands in its snares. From many circumstances related by Gildas and others, this heresy was known in South Britain, and several persons of eminence in their Christian profession yielded to its influence. Even the British clergy cannot escape our censures, for some of them attended the council of Rimini, in which the orthodox doctrine was weakly surrendered by the Latin bishops. It may be presumed that the bishops of Britain were also found in the majority, by whose decision, according to the expression of Jerome, the world was surprised to find itself Arian. Whether the British clergy, who attended this council, included any of those in the northern part of the island, it is difficult to say, but one thing is certain, none of the writers nearest to that age gives the slightest hint of the Arian heresy having been known in Scotland. The storm which shook the Church almost to its foundations was hushed before it reached the mountains and glens of Caledonia, and their remote inhabitants were ignorant of the desolation which it occasioned in those countries over which it swept in all its fury. The stern and uncompromising Gildas alleges that the venom of heresy was easily instilled into the people of this country, but this language, in fairness, can only be understood to apply to the inhabitants of South Britain.

By the exertions of Ninian and his fellow-labourers, a great change had been effected in the religious and moral condition of, at least, a portion of the inhabitants of Scotland. The ancient superstition began to yield to the purity of Christian doctrine, and the idol and his altar were levelled with the dust. In the southern part of the island Christianity prevailed to a About the beginning of the fifth century a new still greater extent. There, faithful men were found heresy sprung up in the Church, which arose out of willing to encounter all difficulties, and to brave every the peculiar opinions of Pelagius. It is universally species of danger, in declaring the truth of God. agreed that he was a native of Britain, and writers of During the persecution of Dioclesian, Britain can also more recent date affirm that he was a monk of Bangor. furnish her catalogue of martyrs, who suffered with Monachism had undoubtedly existed in the Church bethe greatest fortitude for the Gospel of Christ. Bede fore this period; it was even introduced into Gaul by gives the names of several eminent individuals, who Martin, bishop of Tours, in the preceding century, but were condemned to a cruel death, and relentlessly there is no evidence of its establishment in Britain till executed by those appointed to put in force the impe- a later age. The monastery of Bangor in Maelor, on rial mandates. Persons of both sexes, to the number the river Dee, was not established before the sixth of eight hundred and eighty-nine, suffered martyrdom century. The Emperor Theodosius had founded a sein this island alone, and if this statement be correct, ininary of learning about the year 388 at Caer Worgan, the prevalence of Christianity cannot admit of the at which, it is believed, Pelagius was educated. He smallest doubt. The government of Caransius in might be, and probably was, a monk, but he must have Britain was favourable to the progress of the Gospel, belonged to some foreign monastery. His name was and his subsequent revolt so occupied the imperial offi- originally Morgan or Morien, which is said to signify cers, that the Christians were allowed to enjoy their maritime, and, according to the fashion of that and privileges unquestioned and unmolested. His succes- later ages, it was translated by the Latin word Pelagius. sor, Constantius, was unable to protect them from the His views of Christian doctrine were as follows:-That storm of the persecution of Dioclesian, but he did Adam was created mortal, and that, whether he had what was in his power to abate its fury. Amid the sinned or continued innocent, he would have been subgross profligacy which, with few exceptions, the suc-ject to death: that the sin of Adam affected him only, cessors of Augustus, for almost three hundred years, and not the race of mankind: that men might be saved uniformly exhibited, it is most refreshing to contem- as well by the law as by the Gospel: that, previous to plate the character of Constantius. When he was the coming of Christ, men were without sin: that

new-born infants are in the same state as Adam was before the fall: that it is not owing to the sin of Adam that all mankind are subject to death, nor is it through the resurrection of Christ that all men shall rise again: and that it is possible for man to live without sin, and keep the commandments of God, and that without divine grace. These views must be considered as subversive of the doctrines of the Gospel. It has been disputed by some, who are disposed to favour Pelagius, whether he held these opinions without modification, and they insinuate that he has been misrepresented by his opponents. But the Council of Carthage condemned them as here given, and they are generally believed to be the doctrines which Pelagius taught. Celestius, according to some, a native of Scotland, and, according to others, a Hibernian Scot, became a bold and active coadjutor of Pelagius, and was styled, in the heat of dispute, his Cerberus. These opinions were adopted by many who professed Christianity in Scotland, and it may be conjectured that the old age of Ninian was clouded by the erroneous opinions which began to prevail among some of his followers or fellowlabourers.

ordained a bishop, and sent by him to preach Christ to the inhabitants of the Orkney Islands." There his mis nistrations were attended with remarkable success, and history has conferred upon him the title of the apostle of Orkney.

Palladius lived only a very few years after his arri, val in Scotland. In the public services of the Church, he was always attended by a considerable train, and affected great pomp and magnificence. As he was desirous to establish episcopacy, he probably conceived, that this would be best accomplished by imitating the splendid ceremonial which was practised at Rome. True religion has been frequently corrupted by dazzling the eyes, and by gratifying the senses of the ignorant multitude. Before Palladius appeared in Scotland, "the Scots had, as teachers of the faith, and administrators of the sacraments, only presbyters and monks, following the custom of the primitive church." The episcopal writers can discover no authority for this fact, yet this is a literal quotation from the Scotichro→ nicon, and it was believed, nay, it remained unques tioned till the time of Spottiswood. The precise period of Palladius's death has not been recorded,but his name stands in our history as the first who attempted to introduce innovations into the government and worship of the church, and to corrupt the primitive model.

To obviate the evils which had fallen upon Christianity in Scotland, Palladius was consecrated a bishop by Celestine, bishop of Rome, and was sent into this country about the year 431. His avowed object was to root out the heresy of Pelagius, and to restore the Among those who preached the Gospel in Scotland people to true piety, from which, at this time, it ap- about this time, we find the name of Gildas, who is pears they had wandered. But the zeal of Palladius variously spoken of as the son of a king of the Picts for purity of doctrine, and for the restoration of and Scots, and a native of Wales. Covered with the piety, is not entirely without suspicion. He is sup- Christian armour, he stood in the midst of pagans and posed to have been actuated with the desire of intro- heretics, he pointed out to them the word of life and ducing episcopacy into the government of the Church, the way of salvation, and if the writer of his life is to and of bringing the clergy to acknowledge the autho-be believed, the Great Head of the Church conferred rity of the bishop of Rome. He took up his abode in Fordoun, in the Mearns, in which some memorials of him are still to be found. There is a house in the church-yard called Palladius' chapel, in which the image of the saint was kept. A well at the corner of the minister's garden is known by the name of Paldy's well, and the annual market held at Fordoun is vulgarly called Paddy Fair. The relics of the saint were worshipped at Fordoun, and the shrines in which they were kept, and which were adorned with gold and jewels, were repaired by William Schevas, bishop of St. Andrews. The death of Schevas took place in 1497, so that the memory of Palladius was cherished with idolatrous veneration, so long as the influence of the bishop of Rome prevailed in this country.

Of the success which attended the visit of Palladius to Scotland, it is impossible to speak with anything like certainty. Dr Jamieson is of opinion that it was not great, and assigns as a reason, the jealousy of the people, which was excited by a stranger attempting to impose on them a foreign yoke, and to interfere with their independence. One thing is certain, the authority of the bishop of Rome did not prevail in this country to any great extent for several hundred years after the death of Palladius. Later writers, indeed, date the commencement of Popery in Scotland from the time of Palladius, but they seem to have made their statements loosely, and without any very close examination of their authorities. At the proper time, we will be prepared to show when the authority of the Pope was acknowledged by the Scottish clergy, and how long it continued. Palladius is said to have possessed great influence with the King of the Picts, in whose dominions Fordoun was placed. He endeavoured to persuade him to abandon his alliance with the Anglo-Saxons, and not to fight against the Britons, who were Christians. His persuasions prevailed, the king promised, and kept his promise. Servanus, who seems to have been a minister of the Gospel before the arrival of Palladius, and who lived within the hermitage of Culross, was

on him the power of healing. By his means, the blind were made to see, the deaf to hear, the lame to walk, lepers were cleansed, and the sick were cured. Exaggerations of this kind are too common to occasion any surprise. Godly men were wonderfully countenanced by the Most High in the early ages of the Church, and to the prayers of ministers in particular, signal answers were frequently returned. But the writer has in this case borrowed the language of the evangelist, in speaking of the miracles of Christ, and hence the reader is led to consider the whole narrative as fabulous. Suspicion is increased, as the account of Gildas proceeds upon the supposition that Christianity had hitherto been unknown in North Britain. The whole nation are represented as running with the greatest eagerness to hear his preaching, as receiving the doctrine of the Trinity, and as being admitted into the Church, with a view to their becoming the bride of Christ. Idols were broken by the hands of those who had framed them, and churches were built in suitable places. This is only a specimen of the wonders performed by Gildas. An analysis of the legend will lead to the conclusion, that he was an active and godly minister, whose labours were countenanced by the Great Head of the Church. Prophecies have been published in his name, which are pronounced by Buchanan so ridiculous, that no man of discernment can believe them to be his composition. The specimen of his poetry given by Usher, if really from his pen, will not have a very high place assigned to it in that department of literature. If I understand Buchanan, this is the same Gildas who wrote a book concerning the destruction of Britain.

Up to this period it will be found extremely difficult to obtain any very correct view of the doctrine and discipline of the Church. How far the Pelagian beresy had prevailed, we have no materials to enable us to form a judgment, but it may be stated generally, that the instructions delivered to the people were founded on the New Testament. The Scots and Picts were

God is giving you of the shortness and uncertainty | suggest. Had the apostle wished merely to bring of life, surely you should all feel that you have al- before the Roman converts the motives, derived ready taken all the leisure, and enjoyed all the from the progress of time, which we have already relaxation, which the circumstances of the case, and endeavoured to explain and enforce, he might the exigencies of your situation, admit of, and you have said that now, at the time when he addressed must now resolve and determine, that the whole re- them, their death was nearer than when the reignmaining period of your pilgrimage, be it longer or ing emperor ascended the throne. This would shorter, even until death comes or salvation com- have been a reasonable and proper motive; but mences, shall be devoted to labour, active and how immeasurably more powerful and affecting unceasing labour, in the vineyard of the Lord, to does it become when stated, as it is in the unwearied exertions in sanctifying your souls, in text, "now is our salvation nearer than when we discharging your duties, and improving your believed." The lapse of time, in itself affording privileges. The night is approaching with all of a powerful and appropriate argument, is here deyou when no man can work. The advance of the fined or marked out by a reference to two most day has not, of itself, unless the time has been important events as limits or boundaries, events well spent, diminished the work you have to which, in themselves, when brought before the perform, or the distance you have to travel. You mind, could not fail to suggest considerations that cannot stop the progress of the sun, or delay the must impress very deeply the exhortations with approach of evening; you cannot diminish the which they were connected,—" now is our salvawork, or shorten the distance; and the only wise, tion nearer than when we believed." The time the only safe principle which you can adopt, is just is counted from that important era in men's lives, to resolve that you will exert yourselves the more when they believed in Christ, entered into a covevigorously, and that you will labour the more nant relation with him through faith, and it is incessantly, in proportion to the time past and reckoned onward to that still more important era the work remaining. The traveller who knows when they are put in actual possession of the that he has still a considerable distance to walk final blessings which Christ purchased, even before he can reach a safe and commodious rest-never-ending happiness. You are, then, to look ing-place, will only accelerate his steps as he sees the sun declining in the west, and the shadows lengthening around him; and his activity will be only increased by the recollection of his laziness and loitering during the earlier part of the day, and especially, if he has just been roused from a slumber, into which he had fallen, and sees that the day is already far advanced. Let, then, the commencement of another year remind you that a large portion of your time has past, and that a comparatively small portion of your great work has been done, that you have still much to do, much that must be done, while a comparatively short space of time remains to do it in. You have hitherto been slumbering, but now it is high time to awake out of sleep, "for now is your salvation nearer than when you believed."

While this, however, is the principle on which the apostle's statement is founded, while this is the substance of the argument implied in it, it has not yet been brought out in all its power and effect. The weight of the argument does not lie merely in the progress of time, a consideration which, in some respects, might apply equally to believers and to unbelievers. The apostle does not say, now is your death nearer than it was upon some former occasion, which he might have specified. His statement, while it involves the idea of the lapse of time, and applies it in all its force, brings it out in such a way, and with such accompaniments, as may well impress it with peculiar power upon the understandings and hearts of all to whom it may be addressed. This is done chiefly by the limits to which the apostle refers in adverting to the lapse of time, the terms to, and from which, he reckons its progress, and the ideas which these limits or terms

backward to the period when you first believed in Christ, and forward to the period when you shall be saved by him, and admitted into his own presence to behold his glory. Contemplate these great eras, and realize them, and then surely you will be constrained to arise from sleep, from carelessness and inactivity, and to engage with more zeal and more ardour than ever in working out your own salvation.

There was a time when you first believed in Christ, a period in your lives when you were led to feel the importance of things eternal and unseen; when you discovered that you were sinners, exposed to God's wrath and curse, and in danger of hell fire; when your attention was directed, and directed with effect, to the Lamb of God, that taketh away the sins of the world; when you saw Christ, as a Saviour every way suited to your circumstances, exhibited and offered to you in the Gospel; when you were enabled, by divine grace, to close with this offer, to receive Christ as your prophet, your priest, and your king; and when you were led to cast yourselves upon him as your Saviour, to enter his service, and receive him as your Lord and Master. You are aware that all this was God's work, a proof of his sovereign electing love, and intended for the promotion of your eternal happiness. Have you then, since that time, acted suitably to God's dealings with you upon that memorable occasion? He then gave you an unquestionable proof of his peculiar sovereign unmerited love to you. Have you been since cherishing an adequate sense of your obligations to him? He then brought you from darkness to. light. Have you lived since as children of the light, habitually realizing those views which he