of dominant Popery, and consequently for the scriptural constitution and government of the Church. QUESTIONS. 1. Show how the foundation of the kingdom was laid, its influence extended, and what were the prevailing features of its government. 2. In what way may the history of the Church be adduced, and what is its testimony as to the first three centuries? 3. Give the three methods employed to prevent the lights of succeeding centuries from being observed. 4. Name some of those who contended against Prelacy or Popery from the fourth to the fifteenth centuries. CHAPTER IL THE CULDEES. 'The pure Culdees Were Albyn's earliest priests of God, -CAMPBELL. § 1. INTRODUCTION OF CHRISTIANITY. THE witness-bearing of early British Christians is not least in importance. Very rapidly Christianity spread over the British islands. For nine or ten centuries they were honoured to maintain and extend the doctrine of the cross, and that was along with a polity essentially presbyterial. Three hundred and twenty years before the lncarnation a highway had been opened between Britain and Syria by the trade in tin. It seemed to be prepared for the gospel. When the zeal of the apostles and early disciples is considered, and how ready they were to embrace every opening; and when the early British Churches are found claiming affinity with the East rather than with the West, it cannot be doubted that this highway was employed to bring to Albion's isle the glad tidings of salvation. There was another pathway by which Christianity was introduced. It accompanied the legions of Rome. The Roman empire was then heathen. But the early Church of Rome possessed a missionary spirit. Christian soldiers and zealous missionaries came from Rome to Britain. British soldiers also returned with There they returned to the transports to fight the battles of the empire. came in contact with Christianity, embraced it, and tell their friends what God had done for their souls. As early as the year A.D. 56, Pomponia, a British lady, the wife of Plautius, a Roman general, was tried at Rome on the charge of holding ‘a foreign superstition,' which can be fairly regarded only as meaning the Christian religion. Christianity thus introduced was quickly forced over the greater part of these islands. The Roman power extended northwards to the chain of forts erected by Agricola, between the Friths of Forth and Clyde, sometimes only to the wall built between the Tyne and the Solway. Accordingly, when under the Emperor Dioclesian, in the year 293, a fierce persecution broke out against British Christians, they fled for safety where the Roman power did not extend. Beyond these walls and forts, the fugitive, the captive, and the missionary during ten years of persecution found liberty and room to work. That was a precious sowing time. Writing in A.D. 200, Tertullian declared that there were localities in Britain, hitherto inaccessible to the Roman arms, that had become subject to Christ.' If not even in the first and second centuries, there can be little doubt that Caledonia received the gospel during that persecuting period. By the beginning of the fourth century Albion and Caledonia―probably also Ierne or Ireland-had received the religion of Christ, rejecting Druidical superstitions and bloody rites, if these in reality there prevailed. 6 When the fifth century opens, Christianity exists by belief and practice amongst southern Britons, Scots, and Picts. In A.D. 400, Ninian, a British Christian arrived at the isle of Whithorn, in the extreme south-west of the Pictish kingdom. He had, before this, sailed across the Solway Frith to impart to the Picts the knowledge of the Saviour. How must he have been surprised to find that already they held views of Scripture different from those of Rome!' They were not heathen, but Christians -they possessed the Scriptures-they drew their opinions and practices, not from men or Churches, but from the Word of God. On that peninsula—formerly the isle—may yet be traced remains of what was probably Ninian's 'white house' (Candida Casa). There he erected the first stone building for the worship of God in Scotland. Beneath the surface of all the lying legends found in the memoirs of Ninian, written three hundred and seven hundred years after he had passed away, it is not difficult to see in this man, who is claimed as a devotee of Rome, a noble missionary of the cross. Did truthful materials exist, it may well be believed that Ninian would be less held in esteem by Rome, and more accounted of by lovers of the truth. Palladius also might be thus recognised. Some thirty years after Ninian he came to the Scots believing in Christ.' Both Scots and Picts were believers prior to the arrival of these missionaries. This appears even from Romanists' testimony. If they came to introduce the chains of the Papacy, they failed to get them fastened. Seven centuries passed by before Caledonia yielded to that usurpation. Palladius, coming to Lochleven, found Servanus living after the forms and discipline of the primitive Church.' This statement shows that the Christianity prevalent in Caledonia in the fifth century, was not a loose profession, but that of organized communities, having forms and discipline exercised, and that these were different from those which Palladius was sent from Rome to introduce. Such indications lead to the belief that the early Church had somewhat of 'Paul's Presbytery '—that is, the essentials of presbyterial government. The fact more plainly reveals itself in the history of Patrick and of Columba, as well as in the long struggle which the Culdees were forced to maintain. § 2. THE GREEN ISLE. 6 Patrick Succat, the son of a presbyter, was born on the banks of the Clyde, or, as some think, at Banavie, in Lochaber. Carried captive to Ireland-there feeding herds of swine as the prodigalhe remembered the instructions of his childhood. Kneeling upon the grassy sward, he sought and found the Saviour. He vowed that, if delivered from captivity, there he would serve the Lord. The request was granted, and the vow performed. Freed and trained, he returned to the Green Isle. Assembling the people by the sound of the drum, he proclaimed a Saviour's love. Trials were not wanting, but his labours were crowned with success. 'We read,' says Archbishop Usher, in Nennius, that, at the beginning, St Patrick founded three hundred and sixty-five churches, and ordained three hundred and sixty-five bishops, besides three thousand presbyters.' It is easy to perceive that the one bishop in each of these churches was the teaching presbyter; the six or eight presbyters to each church those who were ordained to rule in the house of the Lord. Patrick himself was simply a presbyter, as were his fathers. He never was at Rome, never received ordination from 'a bishop.' Thus, while there is no description here of a fully-organized Church, the allusion is to elements that are essentially presbyterial. Called to the work of Christ, he entered upon it without episcopal ordination, the churches he established had no prelatic, but possessed presbyterial supervision. (See Dr M'Lauchlan's 'Early Scottish Church.') § 3. MISSIONARY INSTITUTES. On the western coast of Scotland, south-west of the island of Mull, lies an island, three miles in length. Insignificant in size, that island has secured imperishable fame. It is thus extolled : 'Dear is Iona, for her glories long gone by; And why so warmly cherished is this Iona? It is 'Because the dead who rot Around the fragments of her towers sublime, Once taught the world, and swayed the realm of thought, And ruled the warriors of each northern clime.' In A.D. 563, a light wherry or currach, formed of osier twigs and skins, passed down the Foyle, and came dancing over the billows. It was pulled towards the shore; and when the thirteen men had landed, they fired the boat in token that they never meant to return. This was Columba, with twelve companions. Of royal blood, Columba was ordained a presbyter in his native Ireland. Engaged in founding churches, he was tempted to engage as well in martial conflict. For this conduct he was constrained by the Synod to resolve to bring as many souls to Christ as the men he had slain in battle. The event led to a fuller dedication. Following the example of his Master, he chose twelve, who, with him, under solemn vow, proceeded from Derry to Iona, and there established that missionary institute where men were trained, and then despatched to work for Christ. Scotland gave to Ireland a noble missionary in Patrick—Ireland paid the blessing back in Columba, the apostle of the Western Highlands. Another settlement was afterwards secured in Abernethy, the capital of the Picts, Iona being in the lands of the Scots. A further settlement was by and by effected in Albion. Oswald, Prince of Northumbria, when a captive, was baptized, and learned to appreciate the Culdee institution. Sending to Iona for instructors, he and his people not only embraced Christianity, but by his gift, Lindisfarne was thenceforth the Holy Isle,' and became to England what Iona was to Scotland, at least in part. These Culdees, or 'men of the retreat,' sought seclusion in islands and caves, not simply to be safe from the dangers of barbaric warfare, but for converse with God, and for preparation, enabling them to emerge more fully equipped to do battle for the Lord. Now, what was characteristic of that Culdee Church? Not prelatic Episcopacy, for prelates they had none. Columba was no prelatic bishop, he was simply a presbyter. As the founder and head of that collegiate institution, he had the title of 'presbyter-abbot,' as that of 'principal' is given to presbyters now who preside over modern colleges. Columba was president for life, and at his decease no prelate appears or interferes. The presbyters met and elected a successor. These severally, when trained, selected other twelve disciples, and went forth to carry |