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QX

1909

THE HISTORIC EPISCOPATE
IN
THE COLUMBAN CHURCH AND IN
THE DIOCESE OF MORAY

THE

Historic Episcopate
IN
THE COLUMBAN CHURCH
AND IN
THE DIOCESE OF MORAY
Wtith otti^r JbcotttiSfi (Srcltdtasittcal ^nnalis

BY
The Rev. JOHN ARCHIBALD, M.A.,
RECTOR OF TRINITY CHURCH, KEITH ; HONORARY CANON OF S. ANDREW'S CATHEDRAL, INVERNESS ;
AUTHOR OF THE "HISTORY OF THE EPISCOPAL CHURCH AT KEITH, IN THE
17TH, 18TH, AND 19TH CENTURIES,"

" Not by might, nor by power, but by my Spirit, saith the Lord of Hosts."— ZECH. iv. 6.

EDINBURGH:
ST. GILES' PRINTING COMPANY, 32 York Place.
R. GRANT & SON, 107 Princes Street.
KEITH : JOHN MITCHELL.
1893.

ISftitcatCon.

THIS VOLUME IS DEDICATED
BY PERMISSION TO
HIS GRACE
THE DUKE OF RICHMOND AND GORDON.

PREFATORY NOTE.

My warmest thanks are due to the Rev. J. F. S. Gordon, D.D.,
Glasgow ; the Rev. R. A. Eden, Vicar of Old S. Pancras, London ;
the Rev. Canon W,. E. Heygate ; and the Rev. H. W. Tucker, London ;
for their kindness in lending me documents which were useful in the
preparation of this volume. In the line of general ecclesiastical
history I was guided by the work of the late Professor Grub. At
the same time I did not neglect to examine all original authorities
within my reach. The possession of the Synod Records of Moray
and Ross greatly aided me in writing the history of the present
century.

JOHN ARCHIBALD.

April Uth, 1893.

CONTENTS.

THE HISTORIC EPIS CO PA TE IN THE
COLUMBAN CHURCH.
CHAP. PAGE
I. HOW THE CHRISTIAN PAITH APPROACHED THB BORDERS
OF NORTHERN PIOTLAND . . . 1-4
II. S. COLUMBA AT lONA AND IN NORTHERN PIOTLAND
 ANECDOTES IN 8. COLUMBA'S BIOGRAPHY OF
BISHOPS, PRIESTS, ' AND DEACONS  DEATH OF
S. COLUMBA  THB HISTORIC EPISCOPATE IN THE
COLUMBAN CHURCH . . 5-23
III. FROM THE DEATH OF S. COLUMBA TO THE REMOVAL
OF THB PRIMACY TO DUNKELD . 23-28
IV. FROM THB REMOVAL OP THB PRIMACY TO DUNKELD TO
MALCOLM CANMORE . . . 28-32

THE HISTORIC EPISCOPATE IN THE
DIOCESE OF MORA Y.
V. FROM MALCOLM CANMORB TO ROBERT THB BRUCE . 33-78
VI. FROM ROBERT THE BRUCE TO THE SCOTTISH REFORMA
TION ...... 79-100
VII. FROM THB SCOTTISH REFORMATION TO THB UNION OF
THB CROWNS ..... IOI-I16

Co-ntents.

CHAP. PAGE
VIII. FROM THE UNION OP THE CROWNS TO THE DISESTAB
LISHMENT OP EPISCOPACY IN 1638 . 1 1 7-1 3 1
IX. FEOM THE DISESTABLISHMENT OF EPISCOPACY IN 1638
TO ITS RE-ESTABLISHMENT IN 1661 . . 1 3 2- 1 43
X. FROM THB RESTORATION OF EPISCOPACY IN 1661 TO
ITS DISESTABLISHMENT IN 1690 . . 144-161
XI. FROM THE DISESTABLISHMENT OF EPISCOPACY TO
BISHOP PETRIE ..... 162-190
XIL ARTHUR PETRIE, BISHOP OP MORAY . . . I9I-2H
XIII. ANDREW MACFARLANE, BISHOP OF MORAY . 2 1 2-2 1 7
XIV. ALEXANDER JOLLY, D.D., BISHOP OP MORAY . . 218-284
XV. DAVID LOW, D.D., BISHOP OP MORAY . . . 285-324
XVL ROBERT EDEN, D.D., BISHOP OF MORAY 325-363
XVII. JAMBS BUTLER KNILL KELLY, D.D., D.C.L., BISHOP OP
MORAY . . . 364-376
APPENDIX . . . 376-389
INDEX . . .... 391-406

THE HISTORIC EPISCOPATE IN THE
COLUMBAN CHURCH

THE HISTORIC EPISCOPATE

IN THE

COLUMBAN CHURCH.

CHAPTER I.
"Regions Csesar never knew
Thy posterity shaU sway ;
Where his eagles never iiew —
None invincible as they." COWPEB.
HOW THE CHRISTIAN FAITH APPROACHED THE
BORDERS OF NORTHERN PIC TLAND.
What soldier of t1ie Christian army first bore to British shores the
glorious standard of the Cross of Christ has not been recorded by
historians. All we know is that Christ was preached in Britain
towards the end of the first century. Legendary lore has variously
ascribed the brave deed to S. James, S. Simon Zelotes, S. Peter, and
S. Paul. There is greater probability in the statement that Greek
traders, between Marseilles and the south-west of Britain, were the
first pioneers of Christianity in our island. Such a trade was going
on at the commencement of the Christian era, and from that source,
doubtless, the ancient Celtic Church of Britain received those Eastern
peculiarities which distinguished her from the rest of Western
Christendom. Certain is it, too, that Christianity followed in the
wake of the Roman armies ; the conquerors from Italy teaching the
vanquished Britons the use of mightier arms than the swords of the
Roman legionaries.
The Roman power, however, was never established north of the
wall which stretched from the Firth of Forth to the Firth of Clyde.
TertuUian, who wrote about the end of the second century, speaks of
a

2 Historic Episcopate in the Columban Cliurch.
" Britannorum inaccessa Romanis loca, Christo vero subdita " ; and
these places of the Britons, "inaccessible to the Roman legions," but
"subdued to Christ," were clearly the districts to the north of the
Roman provinces in the island.* Roman arms never subdued the
Picts in these provinces, for these savage tribes were free and inde
pendent at the beginning of the fifth century.
Regarding the first settlement of Christian teachers north of the
Roman walls, historians have no other authority than fable aud
legend. This is true of Fordun's assertion, that in a.d. 203, the
nation of the Scots had embraced the Christian faith ; and it is
equally true of the statement of a later historian, that in the
reign of the Emperor Severus, Donald, King of the Scots, having
sent ambassadors to Pope Victor, received from him religious
teachers, who baptized the monarch himself and all the royal
family. Then there was the legend of S. Regulus, or S. Rule, the holy
abbot from Patrae in Achaia, who in the fourth century was wrecked
not far from the spot where now stands the city of S. Andrews.
The natives gathered round the adventurous strangers, who had
saved from the wreck part of the relics of S. Andrew, by which
miracles were worked. A church was built at the place by Hurgust,
King of the Picts. Boece adds that the church was dedicated to
S. Andrew, who after that became the patron saint of Scotland.
We should prefer that the picturesque story was something more
than legend, and that the fair city of S. Andrews could boast of
an antiquity so remote. Long centuries afterwards Sir Walter
Scott wrote of the classic spot in his poem of Marmion —
" Where good Saint Rule his holy lay,
From midnight to the dawn of day.
Sung to the billows' sound."
When we come to the times of S. Ninian, we have something
more than legend on which to base historical statements, for he is
mentioned by the Venerable Bede, three centuries after Ninian's
day. Ninian was born of royal lineage in Valentia, and was conse
crated to the Episcopate by the Bishop of Rome, about the year
397. Returning homeward through Tours in France, he was
kindly entertained by S. Martin, the pious prelate of that city,
to whose honour he afterwards dedicated his famous church of
* TertuUian, adm. Judceos, ch. vii.

How the Christian Faith approached Pictland. 3
¦ Candida Casa, at Whithorn in Wigtownshire. The crumbling away
of the Roman Empire left the Britons of Valentia exposed to the
murderous attacks of the Picts and Scots, and the result was an
indescribable state of war and rapine. Undismayed by obstacles,
the saint converted the Britons of Valentia and the southern
Picts, who dwelt between the Roman wall and the Grampian
Hills. Aildred of Rievaulx, his mediseval biographer, tells how
the Druidical temples fell and the Christian churches rose as
S. Ninian advanced. He also states that S. Ninian ordained
presbyters, consecrated bishops, and divided the country into
separate dioceses. This successful prelate died about the year 432.
No sooner had Ninian departed to his eternal reward, than
another religious teacher appeared in southern Pictland, to take
up the pastoral staff he had laid down. This evangelist was
Palladius, who came to the country at the end of 431, or the
beginning of 432. Palladius, having been consecrated to the
episcopate by the Bishop of Rome, was sent, in the first place,
to preach to the Irish Scots. Unsuccessful in Ireland, he came
to Britain, where, assisted by his two disciples, S. Serf and S.
Ternan, he completed the glorious work which S. Ninian had begun.
After living many years in tlie country of his adoption, Palladius
died at Fordun, in the Mearns.
Unable, to resist the attacks of the painted warriors of Caledonia,
the Britons called in the Saxons to their aid; but these foreign
auxiliaries proved far more dangerous to the British than their
wild foes in the north of the island. Pressing into the land in
all directions, the Saxons extended their sway as far north as
the River Forth, and the Britons were forced to take refuge in
the mountainous regions of Wales, Cumberland, and Cornwall.
The Saxons were heathens, and stamped out in Valentia every
vestige of the Christian Church. When war and anarchy were
rife on every side, God raised up Kentigern to preserve the
remnants of the faith among his countrymen. From his teacher,
S. Serf, at Culross, Kentigern received the name of Mungo — an
endearing surname, significant of the pupil's gentle and courteous
nature. Having received consecration from an Irish bishop, he
fixed his see at Glasghu — the Grey Ravine — whence he set out
to restore the Christian faith and practice among his British
countrymen of Cumbria and Valentia, as well as in Strathclyde.
An affecting meeting once took place between S. Mungo and S.

4 Historic Episcopate in the Columban Church.
Columba. The two great evangelists met at Glasgow, each giving
to the other his pastoral staff before they parted. That which
S. Mungo' received from S. Columba was long preserved in the
Church of S. Wilfrid, at Ripon. Kentigern was buried at Glasgow,
on the spot where afterwards rose the stately fane of S. Mungo's
Cathedral. Ninian, Palladius, and Kentigern were all bishops
of the Church, and, as such, exercised the episcopal functions of
consecration and ordination, as well as of jurisdiction over their
various sees.*
At the beginning of the fifth century, the royal banners of the
King of kings had reached the line of the Grampian Hills. The
Fair Picts, south of that mountain range, were Christians, and
so were the Irish Scots, who had come to Argyllshire from the
sister island of Hibernia. North of the Grampian Mountains dense
heathen darkness reigned supreme. There the Druids practised
their hideous cruelties, sometimes burning with fire large numbers
of their fellow-creatures, imprisoned in huge images made of osiers.
When criminals were not to be had for the horrid immolation, they
had recourse even to the sacrifice of the innocent.! In the decision
of all disputes, the final award was the privilege of the Druids, the
religious element in the State entirely predominating over the civil.
King and people alike feared the Druids, who could interdict them
from the sacrifices, and cause them to be shunned by all their fellow-
countrymen. Slavery was to be found in every part of Northern
Pictland, the masters often putting the slaves to death with the
most aggravated modes of cruelty. The Fair Picts south of the
Grampians were enjoying the bright light of the Gospel of Christ,
but what brave soldier o"f the Cross was to convert the Black Picts
of the north? What daring prow was to bear the messengers of
peace to the stormy shores of the Western Isles % Whose matin song
and vesper hymn were first to be heard
" Breaking the silence of the seas.
Among the farthest Hebrides " ?
* Grub's Ecclesiastical History, vol. i., p. 1-41.
t Csesar, de Bello Oallico, vi., 13-20.

5. Columba.

CHAPTER II.
"lona's piles,
Where rest from mortal coil the mighty of the Isles." Scott.
I.—S. COLUMBA.
S. Columba was born at Gartan in Donegal, on December 7th, a.d.
521. He was of kingly lineage, his father and mother both coming
from royal stock. Cruithnechan the Presbyter baptized him under
the name of Colum, to which there was afterwards added cille,
signifying "of the Church."
Biographies of Columba were written by Cuminius Albus, or
Cummene the Fair, and by Adamnan, both of these being Columba's
successors in the abbacy of lona. If Cuminius, who was Abbot of
Hy from 657 to 669, had not seen Columba himself, he must at least
have conversed with those who knew him. Adamnan, too, whose
tenure of rule at lona lasted from 679 to 704, must have received
much information from those who had seen Columba. While such
sources of information are far superior to oral tradition, readers of
both biographies must be careful to distinguish between the fabulous
and the true. Adamnan incorporated in his third book the whole of
the work of Cuminius. Columba's piety was observed from his very
childhood by the bishops and abbots who were his teachers. Cruith-
nechantis, one of the preceptors of the youth, seeing a halo of bright
light over his sleeping charge, felt sure the Holy Spirit had been
poured upon him.*
After due preparation, Columba was ordained deacon by S.
Finnian, a noted bishop who lived on Lough Strangford, and many
miraculous stories have been told about the saint's diaconate. One
of these relates how, when living with Bishop Findbarr, the young
deacon was sent to bring water from the fountain for the Holy
Eucharist. That day no wine could be found for the Holy Com
munion, and the biographer states that the water drawn by Columba
from the fountain was miraculously changed into wine. The whole
story was evidently suggested by S. John's account of the miracle at
Cana of Galilee.f * Adamnan, hk. iii., cli. iii. + Ibid. hk. ii., ch. i.

6 Historic Episcopate in the Coluinban Church.
At a later period of his diaconate, Columba placed himself under
the instruction of a bard called Gemman. One day, as the aged bard
and the young deacon were walking in the country, a fugitive maiden
took refuge under their cloaks from her pursuer. Showing no
respect for the religious garb of the deacon, the murderer stabbed
the maiden to death through the cloaks of her protectors. Then
Columba exclaimed, " At the same hour in which the soul of the girl
shall ascend to the heavens, the soul of the murderer shall descend to
hell." More quickly than speech, the assassin fell dead before the
eyes of the youth. This anecdote, suggested doubtless to the credu
lous monks by the story of Ananias and Sapphira, illustrates the
truth that punishment follows close upon the heels of crime.*
When twenty-four years of age, and in deacon's orders, Columba
founded a famous monastery on the shores of Lough Foyle. Round
the convent there arose in the course of time the city of Londonderry.
Before he was ordained presbyter, the saint established another not
less famous brotherhood at Durroch, in King's County.
S. COLUMBA ORDAINED PRESBYTER.
At the age of thirty Columba was ordained presbyter by Etchen,
Bishop of Clonfad, in Meath. When the candidate came to request
the Bishop to ordain him, he found the prelate, Cincinnatus-like,
ploughing in the field. After being raised to the priesthood, Columba
lived for some time at a monastery near Dublin.
BATTLE OP COOLDRBVNY.
This battle was said to have been brought about by the instru
mentality of S. Columba, and a Synod met at Teltown to excom
municate him for participation in the civil war. The conclave were
not unanimous in their finding, Brenden of Birr protesting against
the sentence as unjust. The latter declared that he saw holy
angels as the companions of S. Columba in his journey through
the plain. Awed by this statement, the Synod dared not excom
municate S. Columba any further, but treated him with reverence.
A similar appearance of angels was seen by S. Finnic, Columba's
former master, when the saint came to visit him. Whatever may
be said about these two legends, they are appropriate illustrations
of Psalm xxxiv. 7— "The angel of the Lord tarrieth round about
them that fear Him, and delivereth them." t
* Adamnan, hk. ii., ch. xxvi. t Ihid. hk. iii., ch. iv. and v.

Columba! s Arrival at lona.

The battle of Cooldrevny and the unjust sentence of the Teltown
Synod are frequently put forth as the causes of Columba's departure
from his native isle. This statement is entirely inconsistent with
the fact that the holy man still retained jurisdiction over the Irish
houses he had founded, and that, after being in Great Britain, he
returned to Ireland more than once. "Pro Christo peregrinari
volens, enavigavit," writes his biographer : " Willing to be an exile
for Christ, Columba sailed away." *
columba's arrival at iona.
Columba and his twelve companions left the Emerald Isle in
a frail wicker currach, and landed safely on an islet of the Western
Hebrides. This islet has received no fewer than thirty names, the
principal being Hij, or "the island," lona, "the island of waves,"
or "Holy Island," and Icolmcill, "the island of Columba of the
Churches.'' Iona, lying to the south-west of the sombre shores of
Mull, is three miles long by two in breadth. A hill called Dun-ii,
400 feet in height; green patches and rocky projections, whose
sides are beaten incessantly by the wild Atlantic waves ; creeks and
small inlets of the sea, fenced round by steep rocks of gneiss — these
are the natural features of rugged, wave-worn Iona. Montalembert
described the aspect of Iona as being " singularly sad and sullen."
On a cloudy day the place might have made such an impression
upon the accomplished Frenchman. "Not thus would one write
of it," said a certain writer, " who had seen it in the early radiance
of a summer morn, when a rare glow touches the whispering waves.
Not thus would one write of it who had seen it in the warm haze
of a summer noon, when every outline is softened by the trembling
lustre, and there is no more ripple on the sea than on a field of corn
when lightly touched by a passing wind. And not so would one
write of it, who had seen it in the rich glories of a summer sunset,
when land and sea are aflame with vivid purple and gold, and
emeralds ; and when the mountains are bathed in a deep strange
light, which seems a reflection of celestial splendour ! " t Connal,
King of the Scots of Argyll, was a kinsman of Columba, and by him,
as well as by the Pictish King, he was confirmed in his possession
of the island. Columba's first work at Iona was to erect a church
and Inonastery, the unpretending buildings being made of hewn
* Adamnan, Pref. ii. t Scottish Guardian, vol. viii., p. 122.

Historic Episcopate in the Columban Churcli.

timber and thatched with reeds. The chief glory of the humble
sanctuaries was within, where the Lord of Hosts was present, and
the Word and Sacraments were dispensed to devoted worshippers.
The monastery at Iona became a great school for Christian mission
aries, who were to announce the glad tidings to the Scots of Dalriada
and the Black Picts of the north. Reeves mentions that a building,
called "Teach an Epscoip," or Bishop's House, erected long after
Columba's day, stood near the cathedral.* Columba's kinsman.
King Connal, died in a.d. 574, and Aidan, his son, was inaugurated
as King of the Scots by the saint himself at Iona.
II.— S. COLUMBA IN NORTHERN PICTLAND.
THE saint's FIRST VISIT TO KING BRUDB AT INVERNESS.
Having crossed the Grampian Hills, and surmounted many
difficulties in their way, Columba and his dauntless fellow-mission
aries came to the castle of Brude, the Pictish King, near the River
Ness. Instigated most likely by the Druids, the King ordered the
gates of the castle to be closed against the Christian preachers.
"King Brude," says the biographer, "elated by royal pride and
acting haughtily, would not open the gates of his fortress to admit
the blessed man at his first coming." Knowing this, the man of God
proceeded with his companions to the gates, and having marked
them with the sign of the cross, he knocked upon them with his
hand. Immediately, of their own accord, adds the chronicler, the
bolts were pushed backward with great force, and the gates opened
with all speed. Hearing of this, the King and his councillors, filled
with fear, went forth to meet Columba and his companions with
reverence as they passed through the open gates. From that day
Brude honoured the venerable man with very great honour, and he
and the Pictish King became firm friends. On various other occa
sions Columba visited the royal fortress near the river Ness.f
CRAIG-PHADRIC AT INVERNESS.
The visitor at Inverness is struck with the shades, colours, and
shapes of the hills that encircle the Highland capital. One there is
that attracts attention above the others, and that is Craig-phadric
* Reeves' Introduction to Adamnan, p. cxl.
t Adamnan, hk. ii., ch. xxxvi.

6". Columba at Glenurquhart.

with its woody crest. Some say that Craig-phadric is the same as
Craig-patrick, the latter part of the word alluding to the Irish origin
of Columba. They therefore infer that the hill has been named
after him.* ANSWER TO columba's PRAYER FOR THE SICK.
Columba, with his fellow-labourers, was crossing the Dorsum
Britannicum, the great mountain range of Britain, now called the
Grampian Hills, when one of his companions became sick, and was
reduced to the last extremity. At the entreaty of the others,
Columba, having prayed to God and blessed the sick man, said,
" This young man, for whom you plead, shall live a long life, and,
surviving all of us, will die in a good old age." The youth, called
Finten, the son of Aid, recovered, and lived to found the monastery
of Kailli-au-inde. He died at a good old age.f
HOW S. COLUMBA OVERCAME THB DRUIDS NEAE INVERNESS.
One day S. Columba and his brethren were chanting their
evening psalms, according to their usual custom, outside the King's
fortress, near the River Ness. Certain Druids endeavoured to
interrupt the service, not wishing the sound of Divine praise to be
heard by the heathen people. S. Columba observing this, began to
sing Psalm xliv., which thus begins, "We have heard with our
ears, 0 God, our fathers have told us, what thou hast done in their
time of old." At the same moment, it is said, Columba raised his
voice so that it sounded like the resounding thunder to King and
people. The listening savages, struck with terror, did not again
interrupt the Christian services. This anecdote at all events shows
that Columba had a remarkable voice, and probably the sound of the
combined voices of the holy man and his brethren awed the
listeners. J S. COLUMBA AT GLENURQUHART.
On one occasion Columba, travelling beyond "the mountain
ridge of Britain" (the Grampians), came into the district called
Glenurquhart, near the lake of the River Ness. Then he said to his
brethren that he must hasten on to baptize a certain pagan, who had
* Scottish G-uardian, vol. viii., p. 158.
t Adamnan, hk. ii., ch. xxxii. J Ihid. hk. i., ch. xxix.

IO Historic Episcopate in the Columban Church
lived up to the light of his natural goodness, even to extreme old
age. Having thus spoken, the saint went before his companions till
he came into the land called Airchat-dan. There he found an aged
man called Emchat, who, after hearing the Word of God from
Columba, believed and was baptized. " Immediately," says Adamnan,
" joyful, safe from harm, and accompanied by the holy angels who
came to meet him, Emchat departed to his Lord." At the same time,
the aged man's son, Virolecus, was baptized with his whole house.*
THE MIRACLE-WORKING STONE PROM THE NESS.
The Druid, Broichan, detained in servitude a female slave, whom
S. Columba, from motives of humanity, wished to be set free.
Refusing to listen to the remonstrances of Columba, Broichan was
thus addressed by him in the presence of King Brude — " Know,
0 Broichan, that if thou refusest to free this captive stranger maid
for me, you will die quickly, .before I shall return from this pro
vince." Then Columba left the palace and came to the River Ness.
A white stone was taken by him from the river, and as he did so, he
said, " Behold this white stone, by which the Lord will effect many
healings of the sick in this heathen nation." Two messengers arriv
ing from the King, entreated Columba to do something to save the
life of Broichan, for, seized with severe illness, the Druid was now
repentant, and prepared to give up the captive maid. Columba then
sent two of his companions to the King with the stone blessed by
himself. They were told to say to King Brude, " If Broichan shall
have first promised that he will free the maid-servant, then let this'
stone be dipped in water, and let him drink from it, and he will
instantly recover his health ; but if he refuse to set free the maiden,
he will die immediately." The messengers soon returned again to
Columba with the liberated captive, and Broichan recovered from
his sickness. " This remarkable stone," says the chronicler, "was hidden in the
treasury of the King, and always floated when dipped in the water."
Many cures were reported to have been worked by its agency, but
it could never be found when sought for by those whose term of
life had come. It was sought for, and could not be found in its
usual place on the day King Brude died. The Druid, Broichan was
the tutor or foster-father of the King.f
* Adamnan, hk. iii., ch. xv. t Ihid. hk. ii., ch. xxxiv.

Irregular and Uncanonical Ordination of Aid the Black. 1 1

THE POISONOUS FOUNTAIN OP WATER IN NORTH PICTLAND.
When in the province of the Picts, Columba was told of a
fountain of water that was worshipped by the heathen people.
Those who drank of the fountain, or washed their hands and feet
in it, were struck with leprosy or some other infirmity. To show
the fraud that was being practised by the Druids, Columba and his
companions fearlessly drank of the water, and washed their hands
and feet in it. By this the Druids were confounded, as they saw
that no harm happened to the saint and his brethren, after they had
drunk of the spring.* BROICHAN THE DRUID OPPOSES COLUMBA.
One day Broichan asked the saint when he proposed to sail.
tZJolumba said, " On the third day, God willing, and life remaining to
me, we propose to begin our sailing." The Druid replied, " You will
not be able, for I am able to make the wind contrary to thee, and to
bring over you black darkness." Columba merely said to him, " The
omnipotence of God rules all things, and in His name and under His
government all our movements are directed." On the day appointed,
the holy man, followed by a great crowd of people, came to the
long lake of the River Ness. A dark cloud was overhead, and the
wind was contrary and tempestuous. When the Druids were rejoic
ing at this, Columba, calling on Christ the Lord, ordered the hesi
tating sailors to hoist the sails. Soon the wind changed, and the
light breezes blowing favourably, the boat containing Columba was
carried forward to the wished-for haven. " In this way," observes
the biographer, "Almighty God manifested His glorious name before
the heathen people."!

IIL— ANECDOTES IN S. COLUMBA'S BIOGRAPHY
ABOUT BISHOPS, PRESBYTERS, 6- DEACONS.
IRREGULAR AND UNCANONICAL ORDINATION OP AID THE BLACK.
Findchan the presbyter was the founder of a monastery called,
in the Scottish dialect, Artchain, in the Ethican land (Tiree). At
one time he brought from Scotia (Ireland) to Britain, one Aid the
* Adamnan, hk. ii., ch. x. + Ibid. bk. ii., eh. xxxv.

1 2 Historic Episcopate in the Columban Church.
Black, a cruel murderer, who had slain Diormitius, the ruler of all
Scotia. After staying some time with Findchan in the retirement
of his monastery, Aid was ordained irregularly in the presence of
Findchan by a bishop invited there. "The bishop, however," says
Adamnan, "did not dare to lay a hand upon his head, before that
Findchan also, who loved Aid in a human way, placed his right hand
upon his bead for approval." Columba, having been informed of
this irregular ordination, made this prophecy — "That right hand
which Findchan, contrary to the laws of piety, placed upon the head
of the son of perdition, shall putrefy and be buried in the earth
before him." "As for Aid," he said, "he shall be wounded with a
lanoe, and shall perish in the water." Both events happened as
Columba had predicted ; and Aid, a presbyter only in name, became
again a murderer and met his death.*

COLUMBA REPROVES A WICKED PRESBYTER.
The saint sometimes visited his native island. During one of
these visits, he came on the Lord's Day to a monastery, called in the
Irish language, Trioit (Trevet, in Meath). That day a certain priest,
chosen by the brothers to celebrate the Holy Eucharist on account
of his supposed piety, was severely censured by Columba. Knowing
this priest to be harbouring some secret sin, he suddenly pro
nounced this opinion about him — "The clean and the unclean are
now discerned to be equally mixed, that is, the pure mysteries of the
sacred oblation are ministered by an unclean person, who conceals in
his own conscience some great crime." The erring priest was com
pelled to confess his sin in the presence of all the bystanders, who
trembled, aud were astounded at the supernatural intuition of the
saint, t ERNAN THE PRESBYTER.
Columba sent the aged Ernan, a presbyter, to preside over a mon
astery he had founded in the island of Himba (Eil-an-na-Naoimh).
As the saint was blessing him before be left, l^e made this prophecy
— " This, my friend, who is now going away from me, I do not hope
to see again in this world." A few days afterwards Ernan fell sick
and at his own request was brought back to Iona. The aged priest
tried to walk unassisted from the harbour to the monastery from
* Adamnan, hk. i., ch. xxix. t Ibid. bk. i., cli. xxxii.

Story of the Presbyter-Abbot Virgnous. 13
which the Abbot was setting out to meet him. When they were
still twenty-four paces apart, and before Columba saw Ernan's face,
the latter fell down and expired. In commemoration of this, two
crosses were afterwards erected on the spot.*
lOGENANUS THB PRESBYTER.
A book of hymns, written by the hand of Columba, and belonging
to logenanus, a presbyter of the Pictish nation, fell into a river at
Christmas-tide. logenanus had left Pictland for Ireland, and was
living in Leinster (the country of the Lagenians). At Easter-tide
a woman found the satchel containing the hymn book on the river
bank, and took it to logenanus. The priest found the leather bag
soaked and rotten, while the hymn book contained in it was as clean
and dry as if it had been in his desk all the time.f
the' PRESBYTERS, BAITHEN AND COLUMBANUS.
Baithen and Columbanus were to sail from Iona on the same day,
and in diff'erent directions. They came to Columba at the same time
asking for his prayers, that they might have a prosperous voyage
on the morrow. According to the predictions of the saint, the
request of each was granted. Next day Baithen, having left Iona in
the morning, passed with full sails over the open sea as far as Tiree.
Ill the afternoon, the Abbot ordered Columbanus to prepare for his
journey. At the same hour the wind veered from the south to the
north, and Columbanus, taking advantage of this, safely accom
plished his voyage to Ireland. After Columbanus had left, the aged
Abbot said, " The holy man, Columbanus, whom we have blessed
going away, will never see my face in this world." This prediction
was fulfilled, for that same year Columba passed away to his Lord.|
STORY OP THE PRESBYTER-ABBOT VIRGNOUS.
When a brother in the monastery of Iona, Virgnous one night
entered the side hall attached to the walls of the oratory to pray,
while the brethren were asleep. An hour afterwards Columba
himself entered the church, which was lighted up at the same time
with a glorious light, illuminating the sacred edifice itself and the
* Adamnan, hk. i., ch. x.xxv.
t Ibid. hk. ii., ch. viii. + Hid. hk. ii., ch. xiv.

14 Historic Episcopate in the Columban Church.

side-room, where Virgnous was attempting to hide himself. Next
day, the Abbot, sending for Virgnous, said to him, " Thou art crying
well, 0 my child, for last night thou wert very pleasing in God's
sight, by pressing your eyes to the ground, terrified by the fear
of that splendour; for hadst thou not done so, thine eyes would
have been blinded by the priceless light. But carefully observe
this, never to tell to anyone of such a manifestation of light
while I live."*

THE BISHOP COLMAN.
Adamnan states that one day Columba, when in the church of
his monastery, suddenly uttered these words : " Columbanus, the son
of Beogna, beginning to sail to us, is now much tossed about in the
stormy tides of Brecan's whirlpool ; sitting at the prow, he is raising
both his hands to heaven, and he blesses the disturbed and formid
able sea. Yet the Lord only frightens him, as the ship, in which he
sails, shall not be wrecked by the waves ; but this is to excite him
to pray more fervently, that by God's favour be may come to us,
after the danger has been passed over."t This Columbanus, we are
told, was the holy Bishop Colman. BISHOP CRONAN.
One day a stranger from the province of Munster came to
S. Columba. He was a bishop named Cronan, but he had disguised
himself so that no one should know his Episcopal rank. Next
Lord's Day, Cronan was invited by Columba to celebrate the
Eucharistic service, and he called upon the Abbot, that as two
presbyters they should break the bread of the Lord. Columba
going to the altar, and looking on the face of the bishop, thus
addressed him, " Christ bless thee, brother : do thou alone, according
to the Episcopal rite, break this bread ; now we know that thou art
a bishop. Why didst thou attempt to hide thyself so long, that
the honour due to thee should not be rendered by us % " On hearing
the words of Columba, the humble stranger bishop worshipped
Christ because of the saint, and all who were present, wondering
greatly, glorified God.|
* Adamnan, hk. iii., ch. xx.
t Ibid. hk. i., ch. v. J Ibid. hk. i., ch. xxxv.

Columbanus the Bishop. 1 5

CONALL, BISHOP OP CULBRATHIN (cOLERAINE).
This bishop, having collected a great number of presents from
the people of the plain of Eilne (Magh Elne, on the Bann), prepared
a hospitable reception for Columba, whom a vast crowd accompanied
to the place. Many presents were laid out for Columba to bless.
Coming to the present of a wealthy man, he said, "May the mercy
of God accompany the man whose present this is, for his pity of the
poor, and his munificence." Pointing to another present, the saint
declared that be would not partake of it, till the donor had come
to a true repentance of his sin of avarice. These words being
reported to the crowd, Columbus, the son of Aid, heard them, and,
conscious of his guilt, sought repentance, and promised amendment
of life. Brenden, the liberal rich man, also acknowledging his sinful
ness, entreated Columba to pray for him.*
COLUMBANUS THB BISHOP.
The brethren one morning were putting on their sandals, and
preparing to go to the various duties of the monastery, when Columba
ordered them to rest that day and prepare the obsequies of the sacred _
oblation. At the same time he commanded some addition to be made
to their repast, as on the Lord's Day. "I must," said the Abbot,
" celebrate the sacred mysteries of the Eucharist, on account of my
veneration of that soul which this past night was carried mid sacred
choirs of angels, and ascended beyond the stars to Paradise." After
the sacred rite was prepared, the brethren, dressed in their white
robes, proceeded to church as on a festival. When, among the chant
ing of the of&ces, the prayer was sung in which the name of S. Martin
was commemorated, Columba, turning to the chanters at the men
tion of that name, said, "You must chant the prayer to-day for S.
Columbanus the bishop." Those present understood from this that
Columbanus, a bishop in Leinster, and the dear friend of the saint,
had departed to his Lord. Some time afterwards, people, w'ho had
come to Iona from the Lagenian province, told that their bishop had
died on that very night, f
* Adamnan, hk. i. , ch. xxxv. t Ihid. hk. iii. , ch. xiii.

1 6 Historic Episcopate in the Columban Church.

IV.— DEATH OF S. COLUMBA.

"He prayeth well, who loveth well
Both man, and bird, and beast;
He prayeth best, who loveth best
All things, both great and small :
For the dear God, Who loveth us.
He made and loveth all." COLEBIDGE.

COLUMBA SPEAKS OF HIS DEATH.
It was the month of May, and the monks were working on the
western side of Iona, when Columba, seated in a wagon, was taken to
visit them. They were busy at their labours, and he said to them,
" In the late Paschal solemnity of the month of April, now past, I
desired greatly to depart to the Lord Christ, as He would have allowed
me, had I wished it ; but, lest the festival ofj'oy should be turned
into sadness to you, I wished, rather, to postpone a little longer the
day of my departure from this world."
COLUMBA REJOICES AT THE APPROACH OP DEATH.
A few days after his visit to the monks at their labours, according
to his custom on the Lord's Day, Columba was celebrating the sacred
mysteries of the Eucharist. His face, upraised to heaven, appeared
suff"used with a ruddy glow, for "a glad heart makes a cheerful coun
tenance." When asked about the cause that inspired him, he replied,
"Wonderful beyond compare is the subtilty of the angelic nature!
For lo, an angel of the Lord, sent to demand a certain deposit dear to
God, after looking down upon us within this church, and blessing us,
has returned through the roof of the church, and has left no trace of
his departure." This was six days before Columba's death, and he
knew that the deposit required was his own soul.
S. COLUMBA TELLS THE BRETHREN OP THE NEARNESS OP HIS DEATH.
On the Sabbath following, the Abbot, accompanied by his attendant,
Diormitius, proceeded to bless the barn that was near. Two heaps
of corn were in the barn, and Columba said, " I greatly congratulate
my beloved monks, because this year also, if I must depart from you
you will have sufficient for the year." Then Diormitius became very

S. Columba. 17

sad, and said, "At this time of the year, 0 father, thou often
makest us sad, because thou so frequently speakest of thy departure."
Columba replied to him, " I have a little secret, by which, if thou
promise me faithfully to tell to no one before my death, I shall be
able to intimate more clearly to thee something about my departure."
Diormitius having on his bended knees made the required promise,
the blessed man continued, " This day, in the sacred volumes, is called
the Sabbath, which means rest. A Sabbath to me this day is indeed,
because it is the last day of my laborious life, in which I rest after
the fatigues of my toils ; and on this midnight, before the solemn
Lord's Day, according to the sayings of the Holy Scriptures, I shall
go the way of my fathers. For already my Lord Jesus Christ con
descends to invite me, and to Him, I say, at the middle- of this night,
I shall depart at His invitation. For so, by the Lord Himself, has it
been revealed to me."' Diormitius, beginning to weep at these affect
ing words, the saint did his utmost to console him.
S. COLUMBA AND THE PONY OP THE MONASTERY.
On his return from the barn to the monastery, the aged Abbot
rested mid-way on the spot, where afterwards a cross was seen on the
edge of the road, fixed on a millstone. When resting there, wearied
with old age, there came up to him a white pony, which, like a willing
servant, used to carry the milk-vessels from the cattle-shed to the
monastery. The dumb animal, as if knowing that its master was
about to depart, and that it would see him again no more, began, of
its own accord, to weep copiously, and to shed tears on the saint's
bosom, foaming and wailing. As the attendant was about to drive
the dumb mourner away, Columba stopped him, saying, "Permit it,
permit this lover of mine, that it may shed forth its weeping of bitter
grief upon my bosom. Behold, seeing thou art a man, and hast a
natural soul, thou wert in no way able to know of my departure,
unless what I myself have lately shown to thee. But to this brute
beast, with an irrational spirit, the Creator, in what way He wished,
has revealed that its master is about to leave it." Having said this,
the holy man blessed the work-horse, which sadly turned away.
S. COLUMBA BLESSES HIS MONASTERY.
Ascending the little hill that overlooked the monastery, Columba
stood for a little while on its summit, and, raising both hands, he
blessed his monastery, saying, " To this place, though small and mean,
B

1 8 Historic Episcopate in the Columban Church.
great and unusual honour will be brought, not only by the kings of
the Scots and their peoples, but also by the rulers of foreign and bar
barous nations and their subjects. Exceeding great reverence will be
conferred upon it by the rulers of other Churches also."
LAST WORK OP S. COLUMBA.
The dying Abbot, having descended from the hill and returned to
the monastery, sat in his cell transcribing the psalter. When he had
come to that verse of the Psalm xxxiii., where it is written, " They who
seek the Lord, shall want no manner of thing that is good," he said,
" I must stop at the end of the page, and what follows let Baithenus
write." (Psalm xxxiv. 10, English Version.) To no one more than
the departing saint, did this verse apply, for to him the eternal riches
were never wanting. They, who elected his successor, Baithen, felt
they were led to do so by the words following the tenth verse of the
same Psalm — " Come, ye children, and hearken unto me : I will teach
you the fear of the Lord."
LAST INSTRUCTIONS OF THE DYING SAINT.
When Columba had inscribed his last verse in the psalter, he
went into the church to the vesper services preceding the Lord's Day.
These being over, the dying Abbot returned to his cell, and spent the
rest of the night on his bed. His couch was but a bare flag, and
his pillow a stone, which afterwards stood for a long time as a
monument beside his grave. Reclining on his stony couch, S.
Columba gave his last instructions to the brethren. His voice being
weak, they were heard only by his attendant. " 0, my children,"
be said, " I commend to you my last words, that ye have mutual
and unfeigned charity, with peace, among yourselves. And if you
will live thus according to the examples of the holy fathers, God
the Comforter of the good will help you, and I, remaining with Him,
will intercede for you. And he will not only give you sufficient for
the wants of this life, but also will give you the rewards of the
eternal riches prepared for those who observe His laws."
LAST MOMENTS OP COLUMBa's LIFE.
As the happy hour of his departure to his Lord drew near,
Columba became silent. The monastery bell having been tolled
for, prayers at the midnight hour, he rose hastily and went into
the church. Going more quickly than the others, the dying saint

Columba's Prediction about his own Funeral. 19
entered the church alone, and fell low on his bended knees in
silent prayer before the altar. Diormitius, his attendant, who fol
lowed him slowly, saw that the whole church was filled with a
heavenly light, but when he drew nearer, the light most quickly
disappeared. The light was seen, adds the chronicler, by a few of
the brethren standing at a distance. Entering the church, Dior
mitius said, with a sorrowful voice, "Where art thou, father?"
Feeling his way in the darkness, while the others were bringing in
lights, he found Columba reclining before the altar. When he had
raised him a little he sat down beside him, and placed his dying head
upon his bosom. The company of the monks hurried in with lights,
and finding their best earthly friend at the point of death, began to
lament. Columba opening his eyes, as his soul was about to depart,
looked round upon those present with a radiant and cheerful coun
tenance. Diormitius having raised the right hand of Columba to bless
the weeping band of monks, the venerable father himself, as much as
he was able, moved his hand at the same time. Unable, when his
soul was departing, to bless his brethren with his voice, the dying
man tried to do so by the motion of his hand. Having thus blessed
his companions for the last time, his holy soul departed. After death
the face of Columba remained bright and radiant, so that he appeared
• not to be dead, but sleeping. Sad were the lamentations that filled
the island church after the soul of the great spiritual teacher had de
parted. Iona had lost its loved and venerated abbot, and Scotland
her first primate. Thus died the great evangelist of the northern
Picts. PUNBRAL OF S. COLUMBA.
The matin hymns having been finished, the monks removed the
blessed remains of the saint from the church to the cell, from which,
a little while ago, their master had come forth alive. His funeral
rites were celebrated duly and honourably for three days and three
nights, and, in sweet but sad psalmody, the praises of God were sung.
Then, having wrapped the body of their patron in fine hnen, they
placed it in the coffin prepared for it. The loving hands of his own
monks laid Columba's body in the grave, in sure hope of rising again
in lustrous and eternal brightness.
columba's prediction ABOUT HIS OWN FUNERAL.
Once upon a time, one of Columba's monks had said to him, " After
thy death the people of these provinces, rowing over to Iona, will

20 Historic Episcopate in the Columban Church.

entirely fill the island to celebrate thy obsequies." To this Columba
answered, " 0 my son, the event will not take place as thou sayest ;
for a mixed throng of people shall in no way be' able to come to my
funeral. Only the monks of my monastery will complete my burial
rites and perform the last offices." When Columba died, a violent
storm arose and continued for three days, so that no one could cross
the sound to Iona during that time.
Adamnan concludes his account of Columba in these words : —
"According to the sentence of the Holy Scripture, sharing in eternal
triumphs, added to the patriarchs, numbered with the apostles and
prophets, and counted among the number of the white-robed thousands,
who have washed their robes and made them white in the Blood of
the Lamb, he follows the Lamb, his Leader. He is pure and immacu
late now, free from all stain, our Lord Jesus Christ Himself making
him worthy ; to Whom, with the Father, be honour, virtue, praise,
glory, and eternal dominion, through all the ages." * S. Columba
died, according to some authorities, on June 9th, 597.

v.— THE HISTORIC EPISCOPATE IN THE
COLUMBAN CHURCH.
From the preceding- narrative, it is undoubtedly established that
there were in the Columban Church three distinct orders of ministers
— bishops, priests, and deacons. Columba himself was educated by
bishops, ordained by bishops, and reckoned bishops among his dearest
friends. On one occasion, as we have seen, he remonstrated with
Bishop Cronan for concealing his exalted rank, so as to prevent him
self from receiving the honour which he deemed its due. The saint
promptly gave place to Bishop Cronan, as his ecclesiastical superior,
desiring him to bless the Eucharist " with the Episcopal rite." There
was indeed something peculiar in the position of the bishops in the
Columban Church, the reason of which is given us by the Venerable
Bede. He says of Iona : " The island has for its rule an abbot, who
is a presbyter, to whose direction all the province, and even the
bishops, by an unusual constitution, ought to be subject, according
to the example of their first doctor, who was not a bishop, but a
presbyter and monk." t In other words, bishops residing in the
* Adamnan's Vita S. Columhas, bk. iii. ch. xxiv. t Bede, lib. iii. , ch. iv.

S. Columba. 21

monastery and in the province, were, by an unusual rule, subject
as monks to the presbyter-abbot of Iona. Columba acted as primate
of the province which he had converted, the bishops by this arrange
ment being stripped of their rightful prerogative of jurisdiction.
From motives of humility, Columba had no wish to be a bishop, and
his successors for generations thought they were bound to follow his
example. There were in the Columban Church no diocesan bishops.
But why then did bishops reside in the Columban monasteries at all 1
Were they there for use, or were they there for ornament 1 Under
such a practical abbot as S. Columba, bishops were resident in his
monasteries to perform distinctly Episcopal functions ; we cannot
for one moment believe they were there for ornament. When we
are told that Findchan called in a bishop to ordain one Aldus the
Black as presbyter, we see at once that ordination was the reserved
prerogative of bishops ; it was an essential element of their office
which was not taken away from them, even under the provisional
arrangement of the Columban Church. Aldus the Black was a
murderer, and his uncanonical ordination null and void. But all the
same a bishop had to be called in to ordain him, and he requested
Findchan also to lay his hand on the candidate's head, simply jsro
confirmatione. At the present day, the rubric in the English Ordinal
directs that at the ordination of a priest "the bishop with the priests
present shall lay their hands severally upon the head of every one
that receiveth the Order of Priesthood." This co-operation of the
priests is not essential, the bishop, according to the primitive custom,
acting as the head of his college of presbyters.* In the present
ecclesiastical arrangement of the Church of England, we have in
the suffragan-bishops instances of prelates exercising the essential
prerogatives of the Episcopal order, but subject to the supreme
jurisdiction of the bishop of the diocese. The first abbots of the
Columban Church were eminently apostolical and evangelical ; they
wished for no higher order in the Church than that which enabled
them to conduct the ordinary services and to administer the sacra
ments. -At that time in the rest' of western Christendom, the bishop
was in his rightful place in jurisdiction, as well as in the essential
prerogative of order. Farther on in this work we shall be told
that Colman, a bishop from Iona, when he found it his duty to
consecrate Cedd, thought it necessary to call in two other bishops
to assist in his consecration. In Adamnan's life of the saint there
* Bishop Barry's Notes on the Ordinal.

22 Historic Episcopate in tlie Columban Church.

is no record of Columba or any other presbyter consecrating or
ordaining any one to the sacred ministry. Had there been such
a departure from the practice of the western Church, the Roman
ecclesiastics would certainly have taken advantage of it in the
Paschal controversy. As it was, the exceptional system of Iona,
and the want of diocesan bishops and a diocesan system, caused a
doubt to be cast upon the validity of Scottish orders in after days.
At a council of the English bishops held at Calcuith in a.d. 816,
one of the canons enacted "forbade any of the nations of the Scots
to be allowed to celebrate the sacraments or minister otherwise in
the offices of the Church." This unjust prohibition included all the
Scottish clergy, whether they lived in England or Scotland. Towards
the end of the seventh century. Archbishop Theodore introduced the
parochial system into England, and did much to perfect the diocesan
system. Bishops in the Columban Church do not appear to have
given letters of orders to the parties they ordained.
At a much later period in the history of the Church, the Scottish
bishops gave up all diocesan jurisdiction, and limited themselves,
in the exercise of their Episcopal functions, to the ordination of
deacons and presbyters, and the consecration of bishops. This took
place at the beginning of the eighteenth century, when the services
of the Church were proscribed by law.*

VI.—THE COLUMBAN CLERGY AND THEIR
TEACHING.
The life of Columba as related by his biographer, has told us of
the dauntless courage of these missionaries and their burning love for
souls. We have seen them crossing the rugged mountains and pene
trating the vast forests of Caledonia to tell the "Black Picts" of the
north the name of Jesus. We beheld them advancing to the closed
gates of the royal castle, and in the same hour we saw them received
within its walls. They were present in all the various scenes of human
life. In the heathen village they raised their cross of wood, and
preached the crucified Saviour to the listening pagans. When the
savage warriors assembled for war and battle, the messengers of peace
were there, telling them of the advent of the Prince of Peace. They
sang their hymns of praise as their light coracles rose and fell on the
* History of eighteenth century in this book.

Columba's First Successors. 23
dancing waves, and when the raging storm threatened to overwhelm
their tiny craft, they cried for aid to Him, Who said to the angry
waters, " Peace, be still." They were the true friends of the captive
and the poor, and were hated by the Druids, and the remorseless
tyrants of northern Pictland. On every Lord's Day, and on the
festivals of saints, the presbyters of the Columban Church celebrated
the Holy Communion. They felt that the invisible God was present
in their humble sanctuaries, and that angels and archangels joined in
their Gloria in Excelsis. Their rule of faith they found in the Word
of God, and summarised in the creeds of the Church. Columba and
his followers valued the Holy Scriptures as priceless treasure?. They
believed in the efficacy of Christian baptism, old and young being
baptized by them. Columba baptized Virolecus and all his house.
Chants, introduced probably from Gaul, were used in the Eucharistic
services. The Church of Iona observed the forty days of Lent, Easter
being a festival of prime importance, and every Sunday being a day
of holy joy. Adamnan does not mention Confirmation, but the Vener
able Bede tells us of the laying on of hands. Columba thought the
single life the most perfect, but recognised at the same time the holy
and indissoluble nature of the marriage bond.* In the Columban
Church great reverence was paid to the bodies of the departed, more
than ordinary ceremonial being observed in the sepulture of those
renowned for holiness. Without doubt, in S. Columba's time. Christian
churches were solemnly consecrated and dedicated to God.f

CHAPTER III.

FROM THE DEATH OF S. COLUMBA TO THE
REMOVAL OF THE PRIMACY TO DUNKELD.
columba's first successors.
The monastery of Iona, after the death of its founder, continued
to be the ecclesiastical capital of the Pictish and Scottish Churches.
It was a rule at Iona, that the abbot should be a priest, and not
a bishop. In point of jurisdiction, the presbyter-abbots of Iona
* Adamnan, hk. ii. ch. xiii. t Ihid. bk. iii. , ch. xxiii.

24 Historic Episcopate in the Columban Church.
continued for many years to be the primates of north Pictland, and
the country of the Scots.
Looking upon Columba's dying words as being prophetic, the
monks elected Baithen to be his . successor at Iona. After him,
there followed Lisrean and Virgnous, already mentioned. During
the abbacy of Virgnous, Eanfrid, Oswald, Oswy, and other sons of
Ethelfrid, King of Northumbria, fled for refuge to Scotland on their
father's death. These Northumbrian princes probably resided at
Iona to receive instruction in the Christian faith before their
baptism. COLUMBAN MISSIONARIES IN ENGLAND.
After S. Columba's death, the bright light of the Gospel shone
steadily forth from his beloved isle, and Columban missionaries
entered upon a career of spiritual conquest beyond the Tweed. A
bishop, Corman by name, was sent to Northumbria from Iona
at the request of King Oswald, the Bretwalda, who, as already
stated, was converted and baptized in Scotland. Gorman's ministry
was unsuccessful, because of his unconciliatory disposition, and S.
Aidan, consecrated bishop at Iona, was sent to Northumbria in his
stead.* S. Aidan arrived in Northumbria in a.d. 635. Taking up his
abode at Lindisfarne, an island about the same size as Iona, he
began his arduous work of restoring Christianity to the position in
Northurhbria from which it had been cast down by the Saxon in
vasions. One difference there was from the rule at Iona ; the abbot
at Lindisfarne now took his proper place of subordination to the
bishop of the diocese. The youth of Northumbria were educated at
Lindisfarne to carry the glad news of the Gospel to their fellow-
countrymen. Oswald fell in battle, fighting against the heathen
King of Mercia; and, nine years afterwards, in 651, S. Aidan followed
his royal friend and patron to the grave. The Scottish saint was
a beautiful character. Historians extol "his love of peace and
charity " ; " his mind superior to anger and covetousness, and
despising pride and vainglory"; "his authority becoming a priest
in reproving the haughty and the powerful, and relieving and pro
tecting the poor.'' t
The stream of spiritual conquest from Iona rolled on towards
the south, gathering volume in its course. S. Finan, a Columban
* Bede, bk. iii., ch. v. f Ihid. hk. iii., ch. xvii. and xxv.

Columban Missionaries in England. 25
bishop, who succeeded S. Aidan at Lindisfarne, sent Christian mis
sionaries to other parts of the English nation. He baptized Peada,
a Mercian prince, who came to ask Oswy, King of Northumbria,
for his daughter's hand. Peada returned to his province, accom
panied by four Columban presbyters — Cedd, Adda, Betti, and Diuma,
a Scot. So successful were their ministrations, that Diuma the
Scot was consecrated by S. Finan as bishop of the Mercians and
Middle Angles. Cedd was consecrated as bishop of the East Saxons,
S. Finan summoning to Lindisfarne two other bishops to assist him
in the consecration. This circumstance is a clear proof that S. Finan
had himself been consecrated by bishops at Iona. Had he himself
been consecrated by presbyters, there would have been no need for
him to summon other two bishops to join in the consecration of
Cedd. The standard of the cross was now planted by the Columban
evangelists on the banks of the Thames. Cuminius Albus, the
biographer of Columba, became Abbot of Iona in a.d. 657. S. Finan
died in a.d. 661.*
When Bishop Colman succeeded S. Finan at Lindisfarne, Colum
ban influence in Great Britain had reached its zenith height. But
the Paschal controversy now began to be agitated Avith greater
vehemence, and, from this time, there can be noted the marks of its
decline and fall. Disputes had arisen about the time of keeping
Easter in the ancient Church. These were settled by the Council of
Nicsea, after which, all who persisted in keeping Easter on whatever
day of the week it fell, were called schismatics and quarto-decimans.
At that time, also, more correct modes of computing the time of Easter
were followed in Western Europe. The Christians of North Pictland
and Dalriada were no quarto-decimans, for they always kept Easter
upon the Sunday that fell between the 14th and 20th day of the
month. S. Augustine, when he landed in Kent in 597, found that
the rule of the British Church, in calculating the time of Easter,
differed entirely from the Continental mode. Bishop Colman and the
clergy of Iona strongly advocated the Scottish use, while the Roman
mode was ably defended by the English Wilfrid. Another vexatious
source of disturbance was the difference of ecclesiastical tonsure.
From the time of Gregory the Great, the Roman clergy shaved the
crown of the head, symbolical, as some said, of the Saviour's crown of
thorns. The British and Irish ecclesiastics shaved the fore-part of
the head in a semi-circular form.
* Bede, hk. iii., ch. xxi. -xxv.

26 Historic Episcopate in the Columban Church.

In 664, a Synod, summoned to settle the disputed points, met at
Whitby, in S. Hilda's monastery. Colman and his clergy were there
to defend the Scottish practices ; but they were no match for the
able and enthusiastic Wilfrid, who was seconded by Romanus, the
Queen's chaplain, and James, formerly deacon to Paulinus. The
question was practically settled by the State, and not by the Church,
for, after King Oswy had spoken to the Synod in defence of the Roman
use, the meeting gave decision in its favour. When the Synod rose,
Colman, having resigned his see, returned to Iona to consult with his
brethren. All the Scottish monks, and some of the English, followed
him to Iona. This was the end of the Columban ecclesiastical supre
macy in England. The Venerable Bede lauds the high character of
these Scottish missionaries. " They served God," he said, " and not
the world ; their care was to satisfy the soul, and not the body. On
Sundays they flocked eagerly to church to hear the Word of God.
Lands or possessions for building monasteries they would not receive,
till compelled to do so by the great and powerful."* Colman died
in Ireland in a.d. 676. Tuda, who succeeded him at Lindisfarne,
died of the plague in the year of the Whitby Synod.
Adamnan, who wrote S. Columba's life, became Abbot of Iona in
A.D. 679. He was the most accomplished of the presbyter-abbots who
sat in S. Columba's chair. Having occasion, several times, to visit
Northumbria, he there, in a.d. 701, became convinced that the Scottish
mode of calculating the time of Easter was wrong, and that the Roman
use was right. He was converted to this opinion, it was supposed, by
the abbot and monks of Jarrow ; but his example was not followed
at once by his subordinates at Iona. He kept Easter in Ireland after
the western practice in a.d. 704, and died at Iona in September of
that year.
In Scotland, as well as in England, the State decided the Paschal
question, and not the Church. Before Columba's day the religious
element in Pictland held the civil power in complete subjection.
After the death of S. Columba, the Pictish kings entirely over-ruled the
Church. Nectan, the King of the Picts, having applied to the abbot
and monks of Jarrow for more enlightenment on the Easter question,
summoned a council of his clergy and nobles to discuss the answer he
received from that monastery. At the council. King Nectan decided
the matter in a summary way. He there declared, " I openly vow and
protest to you, who are here present, that it is my will to observe for
* Bede, lib. iii., ch. xxvi.

The Invasions of the Danes. 27
ever this time of Easter with my whole nation ; and I decree that
this tonsure, which as we have now heard, is most reasonable, shall
be received by all the clergy of my kingdom." All the Columbites,
who refused to obey this command, were banished from the Pictish
dominions. For a time the abbot and monks of Iona refused to obey
Neotan's decree. But Egbert, an English presbyter, accomplished what
Adamnan and Nectan had failed to do. He, while a guest at Iona,
persuaded the abbot and his brethren to renounce the Scottish rite.
Egbert died at Iona in 729, having celebrated the Holy Eucharist on
the day of his death. The Venerable Bede died in a.d. 735.* While
it is difficult to see why the Scots had so much objection to the
more correct calculation of the time of Easter, the arrogance of the
advocates of the Roman practices cannot be excused. This arrogance
was seen in their calling the Columban tonsure the " Simon-Magus
tonsure." THE INVASIONS OP THB DANES.
"Grim Vikings and their rapture
In the sea-fight and the capture." Longfellow.
The Danes began to ravage the coasts of Britain at the beginning of
the ninth century. These wild sea-rovers, called also Vikings, the
men of the fiords or bays, after taking possession of the Orkney and
Shetland Islands, seized upon Caithness, Sutherland, and parts of
Ross and Moray. For centuries, the Scandinavian pirates were the
scourge of England and Scotland. They plundered and destroyed
wherever they went, carrying off" bands of Scottish captives, whom
they sold as slaves in the markets of Sweden and Norway. Churches
and monasteries were attacked by the Northmen for the treasure
supposed to be concealed there. Iona was plundered by the Danes
when Kellach was abbot. He fled to Ireland, and was succeeded in
814 by Diermit. During his abbacy, the Vikings appeared again at
Iona. Blaithmac, an Irish abbot, was in the island when the pirates
landed, and, refusing to flee, he advised the rest of the brethren to
provide for their own safety. The ruthless pagans, bursting into the
church as Blaithmac was celebrating the Holy Communion, slew the
brave priest before the altar, because he would not deliver to them
the precious shrine containing S. Columba's relics. He died com
mending his soul to God.
* Bede, lih. v., ch. xxi. and lib. iii., ch. iv. -xxvii

28 Historic Episcopate in the Columban Church.
Indrect was the last abbot of Iona who was primate of the Scoto-
Celtic Church, He was slain by the Saxons in 854, while on a
pilgrimage to Rome. THE UNION OP THE PICTS AND SCOTS.
Kenneth Macalpin, under whom the Picts and Scots were united,
became king of the Albanian Scots in 836. He was the lineal descen
dant of Aidan, whose ascension to his throne had been inaugurated
by S. Columba. By the Pictish law of succession, which was a singular
one, Kenneth Macalpin inherited the Pictish throne through the female
line. In 843 he became King of the Picts, and, from that time, one
sovereign reigned over all the country north of the Forth and Clyde.
Kenneth was crowned on the Lia Fail, or Stone of Destiny, now in
Westminster Abbey. One hundred years after this, the name of
Scotland was given to North Britain.

CHAPTER IV.

FROM THE REMOVAL OF THE PRIMACY TO
DUNKELD TO THE ACCESSION OF MALCOLM
CANMORE.
Kenneth Macalpin resided at Forteviot in Stratherne. Thinking it
necessary under the altered circumstances to remove the ecclesiastical
metropolis from Iona to the mainland, he translated to Dunkeld part
of the relics of S. Columba, and placed them in the church which he
had built. This new church at Dunkeld, in all probability, took the
place of the church erected there by Urgust, King of the Picts. Hence
forth the abbots of Iona acknowledged the bishops of Dunkeld as
their ecclesiastical superiors, and not the neighbouring bishops of
Argyll and the Isles.
The union of the Picts and Scots under one sovereign has in
Scottish history only two other events of parallel importance — the
introduction of the Saxons into Scotland by King David, and the
accession of James vi. of Scotland to the throne of England. The
fusion of these two nations has been beneficial in every respect.
Resolute monarchs were required to draw together the clans of
Caledonia, and oppose the invasions of the Danes. The defence of

The Removal of the Primacy to S. Andrews. 29
the southern frontier, also, helped to consolidate the nationality of
Scotland by uniting against a common foe the various tribes and
clans. Kenneth Macalpiii's reign was marked by continual wars against
the Northmen, who at one time penetrated as far inland as Dunkeld.
The " Stone of Destiny" was supposed to have been removed by him
from Iona to Scone. He died at Forteviot in a.d. 859, and most
likely was buried at Iona. The next sovereigns of the Scoto-Pictish
nation were Donald, Constantine, Aodh, Grig, and Eocha. To one of
these, Grig — an usurper, as is thought — the Scoto-Pictish Church was
said to be indebted for the precious boon of spiritual freedom. Pictish
kings before the time of Kenneth Macalpin held the spiritual power
in continual bondage.
The abbots of Dunkeld were the primates of the Church of North
Britain for more than half a century. Their line cannot be traced
with certainty, the Irish annalists mentioning them only occasionally.
Tuathal, the son of Artegusa, was primus-episcopus of the Picts in a.d.
865. Flaithbertach was Abbot of " Dunkeld during part of the first
Constantine's reign. The next kings were Donald and Constantine 11.*
THE REMOVAL OP THE PRIMACY TO S. ANDREWS.
Constan,tine 11. ascended the Scoto-Pictish throne in a.d. 904.
The Scottish primacy is supposed to have been transferred from Dun
keld to S. Andrews during his reign. When he had been six years
on the throne, he was present at a memorable assembly held at Scone.
Then the King himself, Kellach, the Bishop of S. Andrews, and the
Scots who were present " swore to observe the laws and discipline of
the faith, and the rights of the Churches and the Gospel." Since that
day the hill on which the meeting took place has been called the
"Hill of Belief." From the prominent part taken by the Bishop of
S. Andrews at this remarkable profession of faith, it is evident that
he was the chief bishop of the Scots. The Scottish primacy must
therefore have been translated to S. Andrews previous to a.d. 910.
Scotland now received a more complete form of ecclesiastical govern
ment than ever it had before. Now, at all events, if not previously
at Dunkeld, there was an end in Scoto-Pictland of the anomalous
system which gave a presbyter episcopal and even primatial jurisdic
tion. The authority of Bishop Kellach and his successors extended
over all the bishops and clergy in northern Britain. In a sense the
* Grub's Ecclesiastical History, vol. i. , pp. 162, 165, 166.

30 Historic Episcopate in the Columban Church.
bishops of S. Andrews had at first no diocese of their own ; then all
Scotland was their diocese. They were called E-piscoj)i Scotorum, and
in the Celtic language Escop Alban. Kellach's successor as primate
and Bishop of S. Andrews was Fothad.
Almost the whole life of Constantine ii. was spent in continual
conflict with the Danish marauders. At last that hoary warrior,
wearied with his many battles, resigned his Crown and sceptre, to
adopt the monastic life. He became Superior of a Culdee monastery
at S. Andrews.
The immediate successors of Constantine ii. were Malcolm i. and
Indulf. The Scoto-Pictish realm was now called Scotland. During
Malcolm's reign, which began in 944, Cumberland was ceded to Scot
land, on the conditions of friendship and alliance. When Indulf was
king, the English abandoned Edinburgh, thus giving up to Scotland
her future metropolis. Of the five succeeding sovereigns, we know
little more than their names. They were Duff, Culen, Kenneth,
Constantine iii., and then another Kenneth. These may appear to
us as but the names of shadowy forms in the far-distant past. But
they were resolute monarchs, with rough but glorious work to do ;
they were the defenders, as well as the moulders and framers, of a
nation. The first-named Kenneth was an able king. Edgar, the
English king, ceded the Lothians to Scotland during his reign, which
ended in 974. Malcolm ii. began to reign in 1003. It was a stormy
period, for the Danes still infested Scotland. Fordun appears to be
wrong in asserting that Malcolm ii. founded the see of Mortlach as a
thanksgiving offering for a victory obtained over the Danes at that
place. The mistake arose from the substitution of Malcolm ii. for
Malcolm iii.
Fothad, for some reason unknown to us, was expelled from his
see by Indulf. Then followed Maelbrigid, and a second Kellach, in
succession as primates of Scotland. This Kellach was the first Scot
tish bishop who went to Rome to be confirmed in his appointment.
In Malcolm ii.'s reign the Bishops of S. Andrews were Alwin and
Malduin. Then came Tuathal and a second Fothad, who held the
primacy till 1093.
Duncan succeeded his grandfather, Malcolm ii., as King of Scot
land. In 1039, he was murdered by Macbeth at Bothgowanan near
Elgin. Shakespeare's immortal play has invested Macbeth with a
character not borne out by the facts of history. Macbeth, the maor-
mor of Ross and lord of Moray, succeeded the king he had defeated

The Culdee Period.

and slain. The gifts of Macbeth to the Church were munificent. He
is the only Scottish king who is said to have made a pilgrimage to
Rome. Able monarch though he was, he did not win the affections
of the people. Macbeth was defeated and slain by Malcolm, the son
of the murdered Duncan, who was assisted in the effort to gain his
father's throne by the army of Siward, Earl of Northumberland. The
reign of Malcolm in. began in 1057. He was surnamed Can-more,
or Big-head.*
THE CULDEE PERIOD.
" The dark attired Culdees
Were Albyn's earliest priests of God,
Ere yet an island of her seas
By foot of Saxon monk was trod." Campbell.
If we look upon the time between S. Columba's arrival in Britain
and the ninth century as the Columban period, then the interval
between the ninth and eleventh centuries must be termed the Culdee
period. When the first Columbites had passed away, their successors
were called Culdees. Some say the word " Culdees " is a contraction
of Cultores Dei, worshippers of God. Celtic scholars, on the other
hand, have interpreted the same word in various ways, as meaning
"servants of God," "men living in community," and "men living in
cells.'' Culdees existed in Ireland and Wales as well as in Scotland.
They were the successors of the first monks of Iona ; but, after the
Columban influence began to decline, their discipline became relaxed,
and their system corrupt. Most of the Scottish monasteries were,
probably, occupied first by Culdees. The later Culdees submitted to
Rome, thus paving the way for the introduction of the new system,
introduced by Malcolm Canmore and his successors. The corruptions
of the later Culdee Church called for the adoption of the new organisa
tion, which proved so beneficial to Scotland. From the change, there
was loss as well as gain : the later Culdees and their successors sur
rendered the independence of the Scottish Church.
Concerning the Culdees, there is little authentic information.
Many literary works, that might have thrown light upon the condition
of the Culdee communities, were destroyed by the Danes and by
Edward i. of England in the plundering of the monasteries. In the
* Grub's Ecclesiastical History, vol. i., pp. 166-187.

32 Historic Episcopate in the Colum.ban Church.
burning of Elgin Cathedral, too, by the Wolf of Badenoch, documents
were destroyed which might have told us something about the Culdee
brotherhoods in Morayland. Bishops resided in the Culdee monas
teries, and, as we have seen, a Scottish king, laying aside his crown,
retired to the Culdee monastery of S. Andrews. After the ecclesias
tical capital was removed to Dunkeld, the Church of Morayland was
subject to the abbot-primates of Dunkeld ; but, about a.d. 900, it
came under the primatial rule of the bishops of S. Andrews.

THE HISTORIC EPISCOPATE IN THE
DIOCESE OF MORAY

THE HISTORIC EPISCOPATE

IN THE

DIOCESE OF MORAY

FROM MALCOLM CANMORE TO KING
ROBERT THE BRUCE.
CHAPTER V.
SCOTO-SAXON ECCLESIASTICISM.
SAXON AND NORMAN IMMIGRATIONS.
During the eleventh and twelfth centuries, colonies of Anglo-Saxons
established themselves in Morayland, as well as in other parts of
Scotland. The people in Morayland — which extended from the River
Spey to the Atlantic Ocean — did not tamely submit to the invaders,
but often rose in rebellion against the King, who, to strengthen his
own position, introduced Saxon monks into the district. Powerful
religious communities were therefore for this, if not for a higher
purpose, established at Elgin, Kinloss, Inverness, and Pluscardyn.
These formed a valuable help to the Scottish kings in their sub
jugation of the disturbed province.
Malcolm Canmore was crowned King of the Scots at Scone in
1057. During his reign, crowds of Saxons', fleeing from the oppressive
rule of William the Conqueror, took refuge in Scotland. Among
these were Edgar Atheling, the heir of the Saxon kings of England,
and his sisters, Margaret and Christina. Margaret was married at
Dunfermline to the Scottish king, the officiating prelate being Fothad,
Bishop of S. Andrews. The new queen was a paragon of true queenly
patriotism and Christian piety. She completely won the heart of her
Celtic husband, moulding and refining his brave but rough nature.
In his councils her word was a law that could not be disregarded. c

34 Historic Episcopate in the Diocese of Moray.

" What she disliked," wrote her biographer, Turgot, " he disliked ; and
what she loved, he loved, for the love of her." The saintly queen
bestowed munificent gifts upon the Scottish Church, and set to work
to remove its many corruptions. The feeble and worn out Culdee
system was utterly unfit to cope with the evil practices of the times.
Under the influence of her early training, she supported the tendency
towards uniflcation with the see of Rome, as the means of reform.
One custom, complained of by Queen Margaret, was that of beginning
Lent on a Monday after the first Sunday in Lent, and not on Ash
Wednesday. Far more serious was the neglect of the Holy Com
munion in the later Culdee Church ; it was not the universal practice
to partake of the Holy Eucharist even on Easter Day. To the Celtic
clergy, when making the excuse of unworthiness, Margaret replied —
"What then, shall all who are sinners refuse to partake of that holy
mystery ? But if no one is to receive it, whence the voice of our
Lord in the Gospel : ' Except ye eat the flesh of the Son of Man and
drink His blood, ye have no life in you ' ? " Another flagrant abuse
was the neglect of the Sunday, the people working as on other days.
It required the strong resolute will of Malcolm and the pleadings of
his saintly queen to induce the Culdee clergy to submit to the new
order of things. Margaret must have been convinced that the only
remedy was the introduction of a new order of clergy into the Scottish
Church.* In all probability, the see of Mortlach was founded by Malcolm
Canmore and Queen Margaret. This diocese, which, in the reign of
David I., became that of Aberdeen, extended from the Dee to the
Spey. The first bishop was the saintly Bean, who resided in the
monastery at Mortlach. f
Malcolm Canmore was slain in 1093 at the siege of Alnwick
Castle, and his royal consort died in the following November. It
was 1250 before the remains of both were transferred to the choir of
Dunfermline Church.
Donald Bane, Duncan, and Edgar were, in succession, the occu
pants of the Scottish throne. Edgar was the fourth son of Malcolm
Canmore, and, in conformity with the policy of his royal parents, he
encouraged Saxons and Normans to settle in his realm. He also
inherited his mother's love for the Scottish Church, giving large
grants of money and land for ecclesiastical purposes. Edgar died in
* Gmh's Ecclesiastical History, vol. i., pp. 185-198.
+ Eer/ist. Episcopat. Aberdon., ch. ii., pp. 125-246.

Foundation of the Diocese of Moray. 35
1107, and was buried at Dunfermline. Alexander i., who succeeded
his brother Edgar, appointed Turgot, his mother's counsellor and
confessor. Bishop of S. Andrews. The right to consecrate the Scot
tish primate was now claimed for the first time by the Archbishop of
York ; but the Scottish king and clergy nobly resisted these claims.
Turgot was ultimately consecrated by the Archbishop of York, the
rights of both Churches being reserved. On Turgot's death in a.d.
1115, the English claims were again renewed. Eadmer, the bishop-
designate of S. Andrews complicated the whole question by asserting
that the Archbishop of Canterbury had primatial rights over all the
British Isles.* Eadmer had to leave Scotland without being con
secrated. FOUNDATION OP THE DIOCESE OF MORAY.
This diocese was founded probably in the reign of Alexander i.,
although Bishop Keith ascribes the foundation of it to the time of
Malcolm Canmore. Alexander appears to have formed the diocese
of Moray from all the Scottish provinces north and west of the Spey.
From this time, therefore, we have records of the Bishops of Moray, f
GREGORY, BISHOP OF MORAY.
The history of these early bishops is to be gleaned chiefly from
charters granted in favour of religious houses. Bishop Gregory's
name occurs in a charter of Alexander i., in favour of the monastery
of Scone. J The name of the same bishop is also to be found in a
charter granted to Dunfermline by David i. § Scone received its
foundation charter in 1114 or 1115. We may, therefore, conclude
that the bishopric of Moray was erected before that time. This
does not exclude the supposition that the see was founded in the
reign of Malcolm Canmore ; though the probabilities are all in favour
of the time of Alexander i.
The diocese of S. Andrews at first embraced the whole of Scot
land, and the bishop was styled the Bishop of the Scots. The first
bishops of Moray were under the primatial jurisdiction of the bishops
of S. Andrews, as Moray was taken out of that see.
David I., the youngest son of Malcolm Canmore, became King of
Scotland in a.d. 1124. He earned, in after days, the sobriquet of the
" sore saint to the Scottish crown," from the princely benefactions
* Chronica de Mailros, p. 65. t Grub's Eccles. Hist., voL i., p. 218.
J Liber de Scone, pp. 3 and 4. § Begistrum de Dunfermline, p. 4.

36 Historic Episcopate in the Diocese of M-oray.
he made to the Church. He ruled the principality of Cumbria
before he ascended the Scottish throne. David's character was pure
and upright, though in his youth he sometimes forgot the lessons
of ascetic piety taught by his saintly mother. In an invasion of
England, his troops practised merciless barbarity, and were com
pletely routed at the Battle of the Standard. The Scottish king
and the remnant of his army fled to Carlisle, leaving 10,000 dead
upon the field.
David's great work was the continued reformation of the Scottish
Church. The dioceses of S. Andrews, Aberdeen, Glasgow, Dunkeld, and
Moray were in existence when he became king. Six other dioceses were
founded by him, and new cathedrals were built at S. Andrews and
Glasgow. Pope Innocent iii., at this time, having ordered all the
Scottish prelates to acknowledge the supremacy of Thurstan, Arch
bishop of York, found his imperious commands resolutely disregarded.
David was found dead in his chamber, at Carlisle, in the attitude of
prayer. In the diocese of Moray, he founded the priory of Urquhart
and the abbey of Kinloss. WILLIAM, BISHOP OF MORAY.
How long Gregory's episcopate lasted is not known. He was
succeeded by William about the middle of David's reign. Bishop
William's episcopate lasted to the time of Malcolm iv. This bishop,
along with Nicolaus, King Malcolm's secretary, was sent by that
monarch on an embassy to Rome to complain about the pretensions
of the Archbishop of York. Pope Alexander did not redress the
wrong, but he received the envoys with great honour, and conferred
on the Bishop of Moray the office of legate in Scotland. In 1160
William consecrated Arnold, Bishop of S. Andrews, and his death
took place in 1163.*
Malcolm iv., called the Maiden, who succeeded his grandfather,
David I., imitated him in founding many religious houses. He was
succeeded by his brother, William i., in 1165. To this monarch there
was given the cognomen of the Lion. Northumberland was invaded
by this king, but he was surprised and taken prisoner by a body of
English horsemen near Alnwick. Henry ii., the astute English king,
released the Scottish monarch on condition that he should do homage'
to him for the whole of his dominions. The compact, signed at Falaise
* Grub's Ecclesiastical History, vol. i., p. 287; Chronica de Mailros
pp. 77, 78.

William, Felix, Simeon, Bishops of Moray. 37
in Normandy in 1174, was most hurtful to the Scottish Church and
nation. When the English king proposed to subject the Scottish
Church to the authority of York and Canterbury, the Scottish
nobles and clergy who were present, cleverly evaded the difficulty by
inserting in the treaty a clause, " that the supremacy should be such
as in right the English Church ought to have over Scotland." " A
memorable clause '' this was, as Lord Hailes remarked. It left entire
the whole question of the independence of the Church of Scotland.
A dispute between this strong-willed Scottish king and Pope Alex
ander led to the country being placed under an interdict. The next
Pope, Lucius iii., removed the interdict and sent the lion-hearted
monarch the golden rose. William the Lion lived to see the restora
tion of Scottish independence. Richard i. of England, resolving to
join the red cross knights, in the time of the Crusades, gave up to
William all rights of superiority over Scotland for the payment of
10,000 silver merks, a sum equal to £10,000 at the present day.
This brave-hearted King of Scotland died in 1214.
FELIX, BISHOP OF MORAY.
In a charter by William the Lion,* we find the name of Felix as
witness. His episcopate lasted from 1162 to 1171.
SIMEON DB TONEI, BISHOP OF MORAY.
Simeon, a monk of Melrose, became Bishop of Moray in 1171.
Previously he had been Abbot of Coggeshall in Essex. In all pro
bability this Bishop was au Englishman, as some bearing the name
" de Tonei " came over from Normandy with William the Conqueror.f
Simeon de Tonei was contemporary with Andrew, Matthew, and
Gregory, Bishops of Aberdeen, Dunblane, Caithness, and Ross
respectively. This was in the time of William the Lion. Simeon
was co-witness in a deed with Robert de Quincey and Philip de
Valoniis. SIMEON PRESENT AT THE COUNCIL OF NORTHAMPTON.
Simeon must have been the Bishop of Moray present at this
Council in 1176. A formal discussion of the ecclesiastical conditions
of the treaty of Falaise was held at the meeting, at which there were
* Keith's Catalogue of Bishops, p. 80.
t Grub's Ecclesiastical History, vol. i., p. 303; Keith's Catalogus of
Bishops, p. 80.

38 Historic Episcopate in the Diocese of Moray.

also present Cardinal Huguccio Petrileoni, the papal legate, the Kings
of England and Scotland, and the Bishops of St. Andrews, Glasgow,
Dunkeld, Galloway, and Caithness. The King of England insisted
that the Scottish Church should yield obedience to England in terms
of the Falaise treaty. Perplexed by the conflicting claims of Canter
bury and York, both of whom demanded subordination from the
Scottish Church, King Henry dissolved the Council without arriving
at any formal decision.
Simeon de Tonei died in 1184. He was buried at Birnie, which
place, as well as Kineddar, was occasionally the residence of the
Bishops of Moray.* RICHARD, BISHOP OF MORAY.
Richard, one of King William's clerks, succeeded Simeon de Tonei
as Bishop of Moray. He was consecrated by Hugh, Bishop of S.
Andrews, t King William's confirmation of a donation to the abbey
of Kinloss was witnessed to by Bishop. Richard and H. Cancellarius,
the Chancellor, who was Bishop of Glasgow. J William the Lion was
most beneficent to the diocese during Richard's episcopate. He
ordered the revenues given to the see by his royal ancestors to be
paid punctually, and he made over to it a portion of land, commonly
called " a toft," in the towns of Kintore, Banff, Cullen, Elgin, Nairn,
and Inverness. Besides this, the diocese received the teinds of all
the King's rents, ordinary and extraordinary, which had not formerly
been set apart for the Church there. Bishop Richard granted a
charter of protection to the abbot and monks of Kinloss for them
selves and all their possessions. This prelate consecrated Roger,
Bishop of S. Andrews. He died in 1201, and was buried at Spynie. §
* Chronica de Mailros, pp. 84, 85, 93, 95.
t Ibid., pp. 84, 85, 93, 95 ; Begistrum Episcopat. Moraviense, p. 359.
I Keith's Catalogue of Bishops, p. 81.
§ Ibid., p. 81 ; Chronica de Mailros, p. 105.

Rise of Monasticism. 39

MONASTICISM AND THE RELIGIOUS ORDERS.
" We need not bid, for cloister'd cell,
Our neighbour and our work farewell,
Nor strive to "wind ourselves too high
For sinful man beneath the sky.
"The trivial round, the common task.
Would furnish all we ought to ask ;
Room to deny ourselves ; a road
To bring us, daily, nearer God." Keble.
RISE OP MONASTICISM.
To understand the nature and origin of the religious houses
that arose at Elgin, Pluscardyn, Kinloss, Urquhart, and Inverness,
in the diocese of Moray, it will be useful to give a short account of
monasticism and the religious orders.
The desert of the Thebaid in Egypt was the first home of
monasticism. Paul of Alexandria, the first Christian hermit, retired
to that solitude in a.d. 251. At that time the Roman Emperor,
Decius, was trying to extinguish the Christian faith by forcing its
professors to recant.
Antony of Coma, a village in the Thebaid, was a still more
celebrated hermit. In a.d. 275 he shut himself up in a tomb, and
ten years later he occupied a ruined castle near the Red Sea. His
next abode was a mountain cave, near a spring of cold water and
a cluster of palm trees. He left his cell to attend upon the sufferers
in the persecution under Maximin. Numbers flocked to see the
celebrated hermit, and to imitate his mode of life. Antony died
in A.D. 356. At the beginning of the fourth century the Christian
ascetics began to live in communities. This system, called coeno-
bitic (from xoivbg — common, and jSlog — life), was first devised by
Pachomius, who was born in 292. His monastery, situated on an
island of the Nile, called- Tabenne, contained 8000 inmates. In time
the number rose to 50,000, presided over by an Abbot or Archi
mandrite.* Pachomius built a monastery for his sister, who became
its Abbess. Its female inmates were styled nuns.f Pachomius
* Ahhut, derived from a Syriac word, means " Father." Archimandrite
means "head of the sheep-fold," from dp^is, chief, and iJ,dpSpa, a sheep-fold.
t Ntm means "good, beautiful," from the Coptic nane or nanu, or from
the late Greek vdiva.

40 Historic Episcopate in the Diocese of Moray.
died in a.d. 348. Coeval with Pachomius, another ascetic, Macai-ius,
established communities of monks in the desert of Scetis.
Other noted leaders in the monastic life were Hilarion in Syria,
S. Ephrem the Mystic in Mesopotamia, Bishop Eustathius in Ar
menia, S. Basil in Pontus and Cappadocia, Athanasius, who in 340
visited Rome, accompanied by wild-looking monks from the deserts
of Egypt, and S. Martin at Poitiers and Tours in Gaul.
But it was the authority of S. Augustine that gave monasticism
a strong footing on the dark continent. Well known is the story
of his conversion in answer to his mother's prayers. Plato's works
kindled in the heart of the zealous student an " incredible conflagra
tion,'' but could not satisfy. S. Paul's epistles accomplished what
Platonism could not do, and S. Augustine was converted and baptized
by S. Ambrose, Bishop of Milan. Elected Bishop of Hippo in 395,
he held that post till his death in 430. His greatest work was
" On the City of God." The Augustinian Order of Monks, named
after the great scholar, was founded in 388, and in the course of
centuries spread over the Old and New Worlds. These recluses, called
popularly Austin Friars and White Friars, reached the United States
in 1790. S. Jerome, whose strange and contradictory character strikes us
with wonder, exercised in the fourth century a powerful influence
upon monastic institutions. Being told in a dream that "he was
not a Christian, but a Ciceronian," he resolved never again to open
a heathen book. S. Jerome did not keep this resolve. When acting
as secretary to Pope Damasus at Rome he had many opportunities
of forwarding the cause of monasticism. Jerome died in 420. The
Stylites, or pillar saints, the examples of extravagant enthusiasm in
monastic life, appeared first in the fifth, and disappeared in the
twelfth century.
The first hermits wished to be patterns of the highest Christian
life. Imperial persecutions being over, Christians were not called
upon to be confessors and martyrs. Many at that time thought
that spiritual distinction was to be gained by separation from the
world. They did not observe that the more courageous part was
to remain in the worid and fight against its evils. The inmates of
the cloistered cell took Elijah, the Rechabites, and S. John the
Baptist as examples of the recluse life. There was a beautiful
idea in the, thought of a life dedicated to prayer and holy con
templation. When his battles were over, the hoary warrior found

The Moitastic Orders. 41
rest in the cloister. There, too, the wanderer and the weary exile
sought for peace.
The severe rules of the various orders had often to be relaxed ;
and when corruption had taken hold of a religious society, the
zealous reformer appeared to start a new order with stricter rules.
The solitaries did not at first belong to the clerical order, but
gradually they assumed more and more of the ministerial character.
Degeneracy arose principally from people entering the convent who
were not adapted for the religious life. All monasteries were placed
under the bishop's control by the Council of Chalcedon. They did
not always strengthen the hands of the bishop of the diocese, being
sometimes independent of his control.*
THE MONASTIC ORDERS.
All the churches in Scotland belonged at one time either to the
Regular or the Secular Clergy. The Regular Clergy followed the
rule of some famous founder of a monastic order. Such founders
were S. Augustine, S. Benedict, S. Bernard, and others. The Regulars,
under the names of monks, canons, or friars, lived together in houses
called abbeys, priories, or convents. Their rules were usually
approved of by the Bishop of Rome.f The principal Regular orders
were the Augustinian and the Benedictine. S. Augustine's rule
was followed by the Regular Canons of S. Augustine, the Prse-
monstantenses, the Red Friars, called also Friars de redemptions
captivorum, the Dominicans or Black Friars, the Lazarites, and the
Canons of S. Anthony. The Cistercians and the monks of Vallis
Caulium were orders reformed from the Benedictine rule. The
Carmelites or White Friars looked upon Elijah and Elisha as their
first founders. Albert, Bishop of Jerusalem, persuaded them to dwell
in cloisters, and gave them a code of statutes in 1205.
The Franciscans were founded by S. Francis of Assisi in Italy.
After a dangerous illness this young and wealthy Italian renounced
his gay life to be a preacher of repentance, and to attend upon the
sick and the dying. Associates gathered round him, for whom he
composed the rules of the order called Franciscan. These rules were
confirmed in a.d. 1209, by Pope Honorius. The Franciscans were
mendicant friars, living upon the alms of the people. The Black,
Grey, and White Friars were mendicants, while the Augustinians,
* Robertson's Hist, ofthe Christian Ch-ttrch, vol. i., pp. 325-353, 577-579.
t Keith's Beligious Houses, p. 235.

42 Historic Episcopate in the Diocese of Moray.

Benedictines, Cistercians, Carthusians, the Red Friars, and the monks
of Vallis Caulium possessed endowments.* The Augustinians first
came into Scotland at the request of Alexander i.
The order of Augustinian monks called Red Friars, gave up a
third part of their income to redeem Christian captives from Turkish
slavery. They wore a scapular, or sleeveless tunic, upon which was
marked a red and blue cross.
S. Benedict founded the order of Benedictines, or Black Monks.
He was a rich and well-educated Italian, for whom the barren
philosophy and vices of the period had no charms. Having withdrawn
from Roman society and adopted the monastic life, he in a.d. 528
founded the famous monastery of Monte Casino, about 70 miles from
Rome. Henceforth monasteries became homes of learning as well as
of piety. The Benedictine rule was stricter than the Augustinian,
being a reformation of the same. S. Benedict died in a.d. 543.
The Cistercians or Bernardines were an order of Benedictine monks,
reformed and established by S. Bernard. He was born of a knightly
family in 1091, at Fontaine, in Burgundy. Deep religious feelings
moved Bernard from his early youth. His monastery was called
Clairvaux or Clara Vallis, because the valley in which it was situated
was cleared of the robbers who once infested it. Bernard reproved
those who cared too much for dress and outward ceremonial.. The
inward spiritual life was his principal care, seraphic love of the
blessed Jesus filling his heart and prompting his every action. His
sanctity became so eminent that he had a loftier authority at the
time than the wearer of the triple tiara. He died in a.d. 1153.
The Carthusians were founded by Bruno in the Carthusian
mountains of Dauphin^. Born at Cologne in 1030, Bruno in early
life became renowned for scholarship. He founded his famous
Carthusian Order at Chartreuse, in the diocese of Grenoble, with
stricter rules than those of S. Benedict. These monks practised
great austerity, wearing gown and scapular with hair-cloth next to
the skin. Bruno died in 1084. Other reforms of the Benedictine
system were the Trappists and the monks of Cluny.
The monks of Vallis Cauhum were first established in the Val de
Choux, or Vallis Caulium, in Burgundy. There is some uncertainty
about the founder's name, some saying that it was Guido or Viard,
and others that it was Odo. Probably the founder was a lay
Carthusian brother, who adopted the usual plan of correcting the
* Keith's Beligious Houses, pp. 236, 241.

The Monastic Orders. 43
defects of his order by starting another with stricter rules. The rule
of the Val de Choux, or " Kale Glen " in Scottish phraseology, was
a combination of the Cistercian and Carthusian, with the strictness
of the latter predominating. The statute book of the order enacted
that all daughter-houses should be dedicated to the Blessed Virgin
aud to S. John the Baptist. The rules confirmed by Pope Innocent
III., in A.D. 1205, had to be relaxed by Pope Honorius in., in a.d.
1223. Situated in the midst of the Chatillon forest, the mother-
house of this order possessed granges, farm-steads, and other property
bestowed upon it by the ducal house of Burgundy. The Commen
dator of the monastery received the revenues, but might or might
not reside in the priory. Strict seclusion was the rule of the order,
only the Prior being permitted to visit the outside world, and that
on the business of the order. The Priory of Pluscardyn, in Moray
shire, was a daughter-house of Vallis Caulium.*
The Dominicans, or Black Friars, an order of mendicants, had for
their founder S. Dominic, who was born at Calahorra, in Old Castile,
iu 1170. Dominic, descended from a noble house, after receiving
an expensive education, was ordained priest at the age of 29. He,
with some Cistercians, undertook a mission to the Albigenses. When
argument failed to convince the separatists. Pope Innocent in. called
in the aid of the secular arm. Forgetting that the Son of Man came
not "to destroy men's lives but to save them" (Luke ix. 55, 56),
Dominic and the cruel Simon de Montfort headed the crusade against
the Albigenses, in which frightful massacres took place. Poverty
and contempt of worldly wealth characterised these preaching friars.
Their first general, S. Dominic, died in 1221. The last part of
his life was spent at Bologna. Alexander 11. founded Dominican
convents at Elgin and Inverness. King David confirmed the In
verness monks in their privileges.! The Doniinicans, from their
being an order of preaching brothers, were not forbidden to cross
the bounds of their monastery like the monks of Pluscardyn. The
Elgin Dominican monastery stood on the north-east of Murdoch's
Wynd, on the land of Burgh Brigs. Nothing is known of its style
or architecture. They may occasionally have given trouble to the
Bishops of Moray, as they were independent of Episcopal control. %
The Franciscans at Elgin were mendicant Grey Friars, who went
bare-footed and wore no shirts. Their grey gowns and cowls, with
* Macphail's Pluscardyn, p. 30. t Keith's Beligious Houses, p. 271.
t Young's Elgin, p.' 431 ; and Keith's Beligious Houses, pp. 271-273.

44 Historic Episcopate in the Diocese of Moray.

a rope about their waist, must have been familiar in Moray. They
were first brought to Elgin by Alexander ii., who was there with
his Queen in a.d. 1242. These Grey Friars were of the original
order of Franciscans. Bishop Innes, probably between 1406 and
1409, introduced a reformed order of Franciscans called Observantines
into the new Grey Friars' monastery he erected at Elgin. The fra
ternity possessed nothing but the lands on which their houses stood.
They carried wallets, or " pocks," on their shoulders for the reception
of the food they received from the faithful.*
BRICIUS, BRITIUS, OR BEICE, BISHOP OF MORAY.
Bricius or Brice belonged to the noble house of Douglas, at the
beginning of the thirteenth century an obscure family in Clydesdale.
The Douglas family first rose to eminence from their connection with
this prelate. Bricius was Prior of Lesmahagow, a cell in Clydesdale,
before he was elected to the see of Moray. Lesmahagow belonged to
the abbey of Kelso. The Bishops of Moray had hitherto resided at
Birnie, Spynie, or Kineddar, there being then no cathedral church in
the diocese. Bricius, with the consent of Pope Honorius iii., fixed the
seat of his see at the church of the Holy Trinity, Spynie. There he
appointed a chapter of eight canons, including a dean, precentor,
treasurer, chancellor, and archdeacon. Privileges and immunities
were given to them like those enjoyed by the Canons of Lincoln.
To each canon there was given a prebend or maintenance from the
estate of the cathedral. The Dean and Chancellor of Moray pro
ceeded to Lincoln with the object of ascertaining fully its rules. t
The mother of Bricius was sister to Fristinus de Kerdal of Kerdal,
on the River Spey. This information is obtained from a charter of
the church of Deveth (Daviot probably), granted by the bishop for
supporting the fabric of the church of Spey. The following words
are found in this charter :— " Ad instantiam et petitionem, Fristini
de Kerdal avunculi nostri." Bishop Keith thought that Bricius was
Dean of Moray during the episcopate of Richard, his predecessor.
Bricius had brothers, Henry, Alexander, Archibald, and Hugo de
Douglas. He was present at the Lateran Council of 1215, along with
the Bishops of St. Andrews and Glasgow. Britius died in 1222, and
was buried at Spynie. J
* Belig. Houses, p. 277 ; Young's Elgin, pp. 88, 111, 124, 281, 384, 385.
t Begist. Episcopat. Moravien., p. 359 ; and Chronica de Mailros, p. 138.
t Keith's Cat. of Bishops, p. 81 ; and GrxiVs Eccles. Hist., vol. I, p. 303.

spynie and Kintrae. 45

THE BISHOP'S SEE AT SPYNIE.
SPYNIE AND KINTRAE.
Spynie, where Bishop Bricius fixed his episcopal seat, is a parish
in the county of Moray. At its southern part the parish of Elgin is
separated from ' Spynie by the Lossie. Kintrae, as the Moray
Chartulary tells us, had once a church as well as Spynie. The con
stitution of Andrew, Bishop of Moray, called this church " Ecclesiam
de Kintray." The same church is mentioned in the deed of founda
tion of a chaplainry in the castle of Duffus by Bricius, Bishop of
Moray, in favour of Hugh de Moravia, Lord of Duffus. " We assign
to that chapel," says Bricius, " all the tithes of the produce of the
land which is called Aldetown, which is between the ancient church
of Kyntra, i.e., from Langaphage through the dry land which goes
from the northern part of the Brinhill as far as the marsh, which is
between the old church and the Aldeton, and as that marsh goes as
far as to Blynd Wollis, and so as far as to the new ditch as far as to
the road which goes from the old church of Kyntra as far as to the
castle." * THE LOCH OP SPYNIE.
The parish of Spynie once possessed a loch five miles long, which
was open to the sea. This lake was well stocked with salmon and
other fish, and was much frequented by swans. A rare herb grew
there called olorina, because it greatly delighted the swans. This
root, said Leslie, "diffuses itself so widely, that in our memory it
has already caused five miles of Spynie itself, where formerly the
salmon used to abound, to be completely fordable."! The lake, in the
course of time becoming shallower, was unfit for navigation. When
it became a fresh water lake the proprietors, the bishops of the
diocese, tried to drain it. On the death of Bishop Hepburn, the
temporalities of the diocese fell to the crown. James vi. conferred
them upon Alexander Lindsay, son of the Earl of Crawford, who was
made Lord Spynie, and who held this title and the castle and lands
* The original of the deed is in Latin. Moray Chartidary, pp. 94,
273 ; Young's Spynie, pp. 3, 4.
t Leslie's History, p. 27 ; Young's Spynie, p. 8.

46 Historic Episcopate in the Diocese of Moray.
of Spynie till 1606.* Dilapidated as they were, the temporalities
were restored to Alexander Douglas, the first Spottiswoode Bishop
of Moray. He and the neighbouring proprietors improved the
drainage of the loch, and excluded from it the River Lossie. f
Bishop Guthrie granted to Sir Robert Gordon, son of the Earl of
Sutherland, a charter of resignation and novodamus of the lands of
Meikle Drainy, Newton, Ardwot, Muirton, Whiteley, and Salterfield,
"together with the passage or ferry boat in the loch of Spynie,
with the privileges, liberties, profits, and duties of the same, all
lying in the barony of Kineddar, regality of Spynie, and shire of
Elgin and Forres." A crown charter of 1699 secured to Sir Robert
Gordon, third baronet of Gordonstown, certain lands and the profits
of the ferry boat. The struggles between Episcopacy and Presby
terianism in the seventeenth century made it impossible for either
party to make further improvements on the loch of Spynie. The
Morayshire families of Brodie and Innes took the side of the Presby
terians, while the Earl of Moray and Lord Duffus upheld the cause of
Episcopacy.J SPYNIE CASTLE AFTER THE DAYS OP BRICIUS.
Bishop Bricius saw the advantages of making Spynie the seat
of his episcopate. At that time the place had a convenient harbour,
the loch of Spynie being then a salt-water loch in communication
with the sea. Spynie had also the advantage of being near to the
town of Elgin, and the Bishops of Moray continued to reside there
even after the cathedral church of Moray was removed to Elgin
itself. The bishops were powerful proprietors, and dispensed hospi
tality on a lavish scale. Bishop Hepburn was the great dilapidator
of the* bishopric. He gave the best of the lands to the Earl of
Moray to secure for himself the power of giving other parts of
them to his own illegitimate children. When that immoral prelate
died, the lands that remained fell to the crown. George Douglas,
the Protestant titular bishop, appointed in 1573, did not receive
the full revenues of the bishopric. § Alexander Douglas, consecrated
Bishop of Moray in 1606, resided mainly at Elgin, and was seldom
at Spynie. Before his death he conveyed the lands of Spynie,
Morriston, and Burgh Briggs to his own son, Alexander Douglas.
All that remained for the Bishops of Moray at Spynie were the
* Young's Spynie, p. 10. t Ibid., pp. 10, 12.
t Young's Elgin, pp. 14, 15. § Young's Spynie, pp. 38-42.

Letter to Pope Honorius. 47
precincts round the castle.* Bishop Guthrie lived at Spynie Palace
in great state, till compelled to surrender it to General Munro.
Bishop Colin Falconar was the last bishop who resided at Spynie.
He died there in 1686. In after days the palatial buildings were
allowed to fall into ruins, and finally came into the hands of the
Eari of Fife.t ALEXANDER II.
Alexander 11. having supported Stephen Langton and the English
barons against King John, was for that reason excommunicated
by the papal legate, Gualo. The excommunication was afterwards
removed. In 1221, Alexander was married to Joan, sister of the
youthful Henry iii. of England.
LETTER OF POPE HONORIUS.
This letter affected the diocese of Moray and all the Scottish
Church. Honorius wrote it in 1218, to confirm the immunities of
the Church of Scotland, as his predecessors Clement, Celestine, and
Innocent had done. The want of a Scottish metropolitan made it
difficult to call provincial councils, and no ready means were at
hand to correct abuses and promulgate canons. The bishops had on
this account to resort to papal authority, which required them to
hold a synod. J
Acting on the letter of Honorius, the Scottish prelates met and
established rules for the convocation of synods. A conservator,
appointed by and from the bishops, was to act from the date of his
appointment till the meeting of the next provincial synod, which was
to consist of bishops, abbots, and priors presiding over distinct
priories. The council was to meet each year on a day to be named
by the conservator, and was to last three days if necessary. The
Bishop of S. Andrews still continued to be the first in rank, but
he was bound to obey the mandate of the conservator as much as
the other bishops. From this time till the erection of S. Andrews
into a metropolitical see, the Scottish Church was subject under the
Pope to her own national synods and their conservators. §
* Young's Elgin, pp. 43, 44. t Young's Spynie, p. 47-50.
J See Letter of Honorius in the Chartulary of Moray.
§ Grub's Ecclesiastical History, vol. i., p. 310; Innes's Critical Essay,
pp. 590-592.

48 Historic Episcopate in the Diocese of Moray.
ANDREW DB MORAVIA OR MORAY, BISHOP OF MORAY.
Andrew de Moravia belonged to the family of Duffus. His elec
tion, the date of which is not known, took place very soon after the
death of Bricius. This is known from a writ by Pope Honorius,
written on the 12th day of May and in the twelfth year of his papacy,
being directed to the elect of Moray.* Andrew de Moravia, if not
the most eminent, was one of the greatest of the bishops of Moray.
He was a favourite with Alexander ii., who gave him a level piece of
ground near the fair city of Elgin. On this picturesque spot, close to
the River Lossie, he built the noble fane which was to be celebrated
over all the land. This he dedicated to the Holy Trinity, and
ordained it to be for ever the Cathedral Church of Moray. The
dedication took place on July 15th, 1224, by authority of Pope
Honorius, there being present also the Bishop of Caithness and the
Dean of Ross. Bricius had established eight canons at Spynie, and
when Bishop Andrew removed his cathedral to Elgin he added twenty
more. He also bestowed munificent endowments upon the Elgin
chapter, and attached one of them to the episcopate of Moray. In
that chapter the Bishop of Moray sat as a simple canon, and was
as such subordinate to the Dean. Andrew de Moravia granted the
earliest original charter of Pluscardyn, which is dated 1233. The
bishop in this deed took under his episcopal protection the house of
Pluscardyn and all that belonged to it. He names especially the
forest and land of Hochertyre, and all that hereafter should be gifted
to the priory by the faithful. At the same time certain tithes were
surrendered to the fraternity by the Bishop of Moray, and the charter
was " written on parchment with the bishop's seal impressed on green
wax or white."! King Alexander ii., as the true patron, had commanded
Bishop Andrew to confer upon the Pluscardyn monastery the church
of Durres. The second charter of Pluscardyn, given by Alexander ii.,
has the names of Andrew de Moravia, and the members of the Elgin
chapter appended to it. Alexander ii. also gave to this prelate a
charter of exchange for lands, the latter had surrendered in favour of
Pluscardyn. J In Dr. Stuart's collection there was an instrument of
transumpt, by Andrew, Bishop of Moray, and his chapter, of charters
by Alexander ii., in favour of the Vallis Caulium monks of Pluscardyn.
There was also a charter of confirmation by Andrew, Bishop of Moray,
in favour of these monks. § Another charter is extant, bein" "a
* Moray Chartulary. f Macphail's Pluscardyn, pp, 69, 70.
X Ibid., ^.11. % Ibid.

Andrew and Simon, Bishops of Moray. 49
release " by Bishop Andrew and his chapter of the teinds due from
the mills and lands granted by the King to the Pluscardyn brothers.
On the other hand, in the Begistrum Moraviense, there is a charter
of Alexander 11., granting the lands of Tulychen and Rothenan to
Andrew, Bishop of Moray, for his surrender of annual payment due
to the diocese from lands given by the King to Pluscardyn. The
date of this deed is February, 1236. Bishop Andrew de Moravia
died in 1242, and his remains were deposited in the south side of
Elgin Cathedral, under a stone of blue marble. His episcopate of
twenty years was marked by a prudent and vigorous administration
of his diocese. Before his appointment to the see of Moray, Andrew
de Moravia refused the bishopric of Ross.
SIMON, BISHOP OF MORAY, 1242.
This bishop was, in all probability. Dean of Moray during the
episcopate of Andrew de Moravia. He died in 1257, and was buried
in the choir of Elgin Cathedral.

so Historic Episcopate in the Diocese of Moray

HISTORY OF ELGIN CATHEDRAL.
" The abbeys and the arches,
The old cathedral piles.
Oh, weep to see the ivy
And the grass in all their aisles ;
The vaulted roof is fallen,
And the bat and owl repose, .
Where once the people knelt thoM, ?<"-*-*¦*'
And the high Te Deum rose."— BISHOP CoXE.
FOUNDING OP ELGIN CATHEDRAL.
Elgin Cathedral, founded by Andrew de Moravia, came to be looked
upon as the light of the north and the ornament of Scotland. The
cathedral chapter was presided over by a dean, under whom the
chief dignitaries were the archdeacon, chancellor, precentor, and
treasurer. The constitution was borrowed from that of Lincoln.
Alexander Stewart, Earl of Buchan, having been reproved for
immorality by Alexander Bar, Bishop of Moray, in revenge, took
possession of the bishop's lands in Badenoch. Being excommuni
cated for this offence, the Earl, called for his rapacity the Wolf of
Badenoch, burned the town of Forres and the city and cathedral of
Elgin. The Moray Chartulary thus describes the outrage : — ¦
" In that year, before said coronation,* Alexander Stewart, son of
the deceased king,t in the end of the month of May, burned the
church of Forres, and the choir of the church of S. Lawrence, also
the manor of the archdeacon, near the town ; and, in the month of
June following, in the feast of the blessed Botolph Abbot, the said
Lord Alexander being present, they burned the whole town, of Elgin,
and the church of S. Giles in the same, the House of God (Domus
Dei), near Elgyn, eighteen noble and beautiful manses of the canons
and chaplains, and, what is most grievously to be lamented, the noble
and highly adorned church of Moray, the delight of the country, and
ornament of the kingdom, with all the books, charters, and other
goods of the country, placed therein."
The Wolf was, on September 28th, 1396, solemnly absolved by
Walter Trail, Bishop of S. Andrews, on his expressing sorrow for the
great sacrilege he had committed. The ceremony took place in the
church of the Dominicans at Perth, Bishop Alexander Bar having
previously granted a commission for the same. There were present :
the King, Robert in., the Eari of Fife, Lord William de Keith, Mal-
* Coronation of Robert in. f Robert ll.

Elgin Cathedral. S i

colm de Drummond, Lord of Mar, Lord Thomas de Erskyne, and
many others. The penitent was released from the sentence of ex
communication, first before the doors of the church, and then at the
high altar. The repentant Earl promised to make satisfaction to the
church of Moray, and send for absolution from his former sentence of
excommunication to the Pope.*
Another calamity came upon the cathedral on October 6th, 1402,
when the chanonry was plundered by Alexander, third son of the
Lord of the Isles. The robbers afterwards expressed contrition for
the sacrilege, and were absolved by William Spynie, Bishop of Moray.
The great tower fell in 1506, during the episcopate of Bishop
Forman, who began to rebuild it. Bishop Hepburn, in 1538, com
pleted its re-erection. On one occasion the cathedral was the scene
of bloodshed, eighty of the Innes family having attacked Alexander
Dunbar, Prior of Pluscardyn, David Dunbar, Dean of Moray, and
some laymen of the same family, "in presence of the holy sacra
ments," and within the sacred walls.
The charge of dilapidating the Elgin Cathedral lies at the door,
not of the people of Elgin, but at that of the Scottish Privy Council.
On February 14th, 1567 or 1568, an order was issued by the council
to strip the cathedral of its lead, which was to be sold for the
maintenance of the men of war. A proposal to restore the cathedral,
in 1569, came to nothing, on account of the death of the "Good
Regent," who favoured the plan. The rafters were blown down by a
fearful storm of wind on December 4th, 1637.t The Rev. Gilbert
Ross, minister at Elgin, the young laird of Brodie, and others, on
December 28th, 1640, and without authority, broke down the timber
partition wall which divided the choir from the nave of the cathedral.
This partition had remained intact since the Reformation, eighty
years before. There was painted on the west side of the partition, in
excellent colours, illuminated with stars of bright gold, the Cruci
fixion of our Blessed Lord and Saviour Jesus Christ. So well had
the picture been painted, that the colours and stars never faded, but
kept whole and sound, although the roof had been wanting to the
college and chanonry kirk since the Reformation, and there was not
a whole window to save the same from the snow, sleet, and wet. On
the other side of the partition was depicted the Day of Judgment.
* The Earl of Buchan, Alexander Stewart, was the fourth son of Eobert li.
by his flrst wife, Elizabeth Muir. See Begistrum Moraviense, pp. 331, 382.
t Young's Elgin, pp. 117, 122.

52 Historic Episcopate in the Diocese of Moray.
All these the dilapidators threw to the ground, and the minister
caused the wood to be taken to his own house for kitchen and
other uses. But every night the servants were astonished to find
that the fire was extinguished, and could not be kept burning to
kindle the morning fire. The minister being told of this, forbore to
bring more timber from the cathedral ruins for use in his house.*
The Moray Chartulary calls Elgin Cathedral — " Nobilis et decora
ecclesia Moraviensis, speculum patriae, et decus regni." In Fordun's
Scotichronicon it is called — " Ecclesiam Cathedralem Moravise de
Elgyu, decus tunc totius patrise." Buchanan says of it — " Omnium
quse tum in Scotia erant, pulcherrima." t
Cromwell's soldiers amused themselves with destroying the tracery
work of the western window in their zeal against idolatry. The great
steeple fell in 1711, crushing in, with its fall, the side aisles and the
double row of pillars. In 1807, a keeper's lodge was built, and the
cathedral grounds inclosed. The Barons of the Exchequer caused
many useful repairs to be made in 1816. What remains of the build
ing is supposed to be the real work done by Andrew de Moravia in
the thirteenth century. \
DR. ARTHUR JOHNSTON'S POEM ON ELGIN.
Dr. Arthur Johnston, the poet of the Church in the seventeenth
century, and physician to Charles i., has left behind him some Latin
verses about Elgin, of which the following is a translation : —
"The vale of Tempe, with its Penean stream, ancient Baiae, and the
grov.e of the Hesperides, give the preference to the praises of Elgin. On
one side thou beholdest the waters of the sea, and, on the other, the ex
panse of very rich cornland, the latter making glad the hearts of the people
with the fruits of the earth, and the former with the fish of the sea.
Hither the Phaeaces have sent their apples, nor are there wanting here
the plums of Damascus, or the cherries of Cerasus. Your Attic homes have
ye left, ye honey-making bees, and it delights you to gather here your
honey in well-filled combs, rivalling silver in their brightness. The Lossie
wanders through the fertile fields, and creeps, with winding waters, to
the sea. With the glittering towers of heroes the city is encircled, and,
within, there gleam the houses of the poor and the mansions of the great.
But, while thou beholdest, O Scotia, the broken stones of thy ancient
Temple, tinge thy cheek with tears."
* Spalding's History, vol. i., pp. 376, 377.
t Begistrum Moraviense, pp. 381 ; Fordun, vol. ii., pp. 416 ; Buchanan,
vol. i., pp. 177. J Young's Elgin, pp. 422-424.

King David founds Kinloss Abbey. 53

KINLOSS AND ITS ABBOTS.
S. WALTHEOF.
King David founded the abbey of Kinloss in 1150, at the sugges
tion of S. Waltheof. Queen Matilda, having been a widow when she
was married to King David, had two sons by her first husband, the
Earl of Northampton. The elder of these was Simeon, and the
younger Waltheof. Simeon was a brave warrior, and delighted in
the pleasures of the chase ; Waltheof adopted the monastic life, and
spent his time in prayer and meditation. One day when the King
was hunting, he found Waltheof in the thickest part of the forest
engaged in prayer. Returning home King David said to Matilda,
" Your son is not as one of us. The world has no attractions for
him. He will soon either be taken from us altogether or retire to a
monastery." In 1148, Waltheof became Abbot of Melrose, and after
his death his relics there became as famous as those of S. Cuthbert at
Durham. By Waltheof's advice, " the sore saint " founded the abbey
of Kinloss in the diocese of Moray. *
THE NAME " KINLOSS."
Kinloss derives its name from its situation, being at the time of
its foundation placed at the head of a little loch or inlet of the sea,
into which there flows the River Findhorn. ! Some writers called the
place Killoss, and gave a legendary account of the origin of the name.
" Killoss in Moray," they said, "has its name from the flowers which,
contrary to the season of the year, sprang up suddenly in the neigh
bouring field so that the body of King Duffus should be revealed."
Nearly two centuries after this miracle, according to this account,
the monastery of Kinloss was founded.! Another form of the legend
was that Duffus was concealed under a bridge, and that the village
under the bridge was called " Kilflos," or " Temple of Flowers."
FOUNDATION OP THE ABBEY.
David I. was wont to establish religious houses in the districts
conquered by his arms. Legendary lore states that the King having
* Grub's Ecclesiastical History, vol. i. , p. 281.
t Kinloss = Keanloch. J See Dempster.

54 Historic Episcopate in the Diocese of Moray.

lost his way in the chase came to a wood near Forres. In answer to
his prayer, the monarch was led by a white dove to a spot where he
found two shepherds tending their flocks. The King, who was kindly
treated by the shepherds, was warned in a dream to erect a church in
honour of the Virgin Mary.
ASCELINUS, THB FIRST ABBOT.
King David having begun the work on Waltheof's advice, called
in, to complete it, a Cistercian monk from Melrose. This was
Ascelinus, who brought with him to Kinloss some Cistercian brethren.
Ascelinus died in 1174. REINERIUS, THE SECOND ABBOT.
In those credulous days many events were ascribed to miracu
lous intervention. Reinerius was said to have recalled to life two
pilgrims, who had been slain either by mutual combat or by robbers.
These pilgrims had been wandering to holy places in Scotland, and
thus it came to pass that other pilgrims when in distress used to
invoke the aid of Reinerius. LANDS GIFTED TO KINLOSS.
David I. and his grandson, Malcolm, conferred many gifts upon
Kinloss. King William the Lion gave to the abbey the barony of
Strathisla in Banffshire, stretching from the Knock to the Balloch,
the lands of Burgie, between Elgin and Forres, and the lands of
Invereren.* CHARTER GRANTED BY WILLIAM THE LION.
William the Lion reigned from 1165 to 1214, and in that time he
gave many gifts to the Church. The lands of Strathylaf (Strathisla)
were given over to the abbey of Kinloss in the following terms : —
"William, by the grace of God King of the Scots, to the bishops,
abbots, counts, barons, justiciaries, viscounts, provost, ministers, and all
good men, clerical and laio, qf his land, health. Let them present and
future know that by the consideration of Divine charity, for the salvation
of my soul and of the souls of all my predecessors and successors Kings of
Scotland, and of the souls of all the faithful departed, I have given and
granted, and have confirmed by this my present charter, to God and the
Blessed Virgin Mary and to all the holy abbots, and monks of Kinloss,
serving God there and about to serve perpetually, all the lands of
Strathylaf," &c. * Stuart's Kinloss, pp. ix, x, and xi.

Kinloss and its Abbots. 55
PLACE-NAMES MENTIONED IN THB CHARTER.
The charter states that the bounds of the land so gifted had been
perambulated from the place where Lagyn (Millegan) descends into
Hylaf (Isla) by ascending through the white scurf on the red moss
to the summit of the eastern Belach (Balloch) and by the summit of
the other Belach as far as beyond the spring which is called Lesking
Ewin (probably Leskingowin), and from the same spring as the burn
of the fountain itself descends by Gradokis (Grodok) into Hylef
(Isla) as far as Geth (Keith), where Forgyn (Forgie) descends into
Hylef. And thence by ascending by Forgyn as far as Algars, and so
as far as Aldrochin, and from thence as far as Algargadin, and so as
far as Fertheken (Fearnkeen) [and as far as Telinire and Badnagir,
and so by the ascent of the stream as far as Hachindalig, and so as
far as Polenterf, and thence as far as Clargynloy and so] Tubviau-
earn, and as far as Clochindiston, and from thence by descending by
the Lagyn into Hylef.* The lands perambulated as stated were to
be held by the Cistercian monks of Kinloss and their successors in
perpetuity, in free and perpetual offering, in wood and plain, in land
and water, in meadow and pasture, in moor and marsh, in plantations
and hunting, in fowling and fishing, in standing pools and in mills,
and in all other things pertaining rightly to the aforesaid land, as
freely, peacefully, fully, and honourably as the aforesaid monks or
other religious men of the aforesaid order, or of any other rule, hold
and possess their charitable property in my kingdom, more freely,
peacefully, fully, and honourably. The witnesses of King William's
charter were R., Bishop of Moray, J., Bishop of Caithness, R., Bishop
of Ross, H., the King's Chancellor, and others. The charter was sub
scribed and witnessed at Elgin in the last day of July.!
NAMES OF PLACES ON THE RENT-ROLL OP KINLOSS.
Some of these names, with a slight difference in spelling, are to be
found in use at the present day. They are, The Clerk Sett (Clerset
pronounced), Boglugy,.Thornetown (Thornton), Hauches (Haughs of
Grange), Murifald (Muryfold), Brakhall (Braco), Carinhillis, Craig-
leithe, Auohehdanery, Over Mylne, Nethir Mylne (Nethermills), and
Mylne Lands of the same. Also the lands of Millegin, Garwotwood
(Garrowwood), Eister and Wester Cranokis (Easter and Wester
Cranach), Eister and Wester Croylettis (Easter and Wester Croylet
* The names given witliout their modern ec[uivalents are unknown.
t Stuart's Kinloss, pp. xxiii, xxvi, 110.

56 Historic Episcopate in the -Diocese of Moray.
on the estate of Edingight), Newland thereof (of Cranach), Ethres
the half-lands of Ballnamene, Fostrie, over sett and nether sett of
Kilmanitie, the lands of the Clerk saitt of the west side of the burn,
the lands of the 19 Oxengange of the Knok, the remnant of the
Knok. Also the lands of Achinhoyis (Auchinhove), with the
pendicles Glengarook (Glengerrock) and Mengreowis (Montgrew).
Also the lands of the haughs of Kilmyntutie (Haughs of Kilminitie),
Kelliesmonth (Killiemonth), Toirmoir (Tarmore), Nether Kylmanedy,
the lands of Pethnik (Paithnick). Also the lands of Edingeith
(Edingight). The lands of Over and Nether Cantlie (Over and
Nether Cantlies). Also the lands of Fluris (Floors), and the lands
of the "auld town" of Ballarnene. Also the lands of Windhillis
(Windyhill) called the " Sauchytouan." Also the Over Hauchis of
Kelleismouth. Also the lands of Lynnache. Also the new lands of
Millegin called Jonettis Scheill with Straib-know. Also the Lady
Land.* THE LANDS OF BURGIB CONFIRMED TO KINLOSS.
Alexander ii. confirmed to the abbot and monks of Kinloss " the
land of Burgyn" (Burgie). The lands were perambulated by Malcolm,
Earl of Fife, Gillebert, Archdeacon of Moray, Andrew, the son of
William Fresekin, Archibald of Duffus, Alexander and Henry, brothers
of Bricius, Bishop of Moray, and others, good men of the King. The
charter gives in detail the boundaries of the Burgie lands.! Dr.
Stuart's opinion was that the land whose boundaries are defined in
the charter of Alexander n. was the ploughgate in the landella of
Burgin lawfully measured, granted to the monks of Kinloss by
Malcolm iv., and confirmed to them by Richard, Bishop of Moray.
The same lands were confirmed to them a second time in 1225, three
or four years after the perambulation mentioned in the Moray
Register. These lay on the south side of the present road to
Forres, the land granted by William the Lion being on the north
side of the same road. Kiug Robert's charter to Kinloss was con
firmed by James i. and James iv., the last named king having erected
the town of Kinloss into a burgh of barony. J
DISPUTE ABOUT THB TITHES OF STRATHISLA.
The abbot and monks of Kinloss claimed exemption from tithes
m terms of the confirmation of their rights by Bishop Richard. A
* Stuart's Kinloss, pp. xxv, xxvi, 155, 156.
+ Ihid , pp. xxvii-xxxvii ; Begistrum Morav. J Stuart's Kinloss, p. xxxviii.

Kinloss and its Abbots. 57
compromise was agreed to ; but the prebends of Forbes, Rathed, and
Alvays, and the rectors of the church at Keith, laid a claim to a
share of the said tithes. The archdeacon and precentor of the
chiirch of Moray, on behalf of the said prebends and the rector of
Keith, had carried on the controversy with the abbot and monks of
Kinloss. The dispute was settled in 1229, the archdeacon and pre
centor of the Cathedral of Moray, on certain conditions, renouncing
the rights which they had claimed. All former instruments completed
concerning the subjects in dispute, unless they were indulgences or
privileges, were declared to be null and void. By the agreement
effected the abbot and monks of Kinloss were to be exempted from
all exactions of tithes in the parishes of Forres, Alvays, Rathed, and
Keith, on condition that they paid, as a debt to the bishops of Moray,
three shillings and fourpence ; to the archdeaconry, three marks ; to
the precentorship, ten shillings ; and to the church of Keith, six
marks, yearly. The Cistercian fraternity at Kinloss were, how
ever, not to be understood by this agreement to be paying the
above sums in regard to any lands given to them for a perpetual
possession and unencumbered with such obligations. This settle
ment was agreed to by the Bishop of Moray and all the parties
concerned. There were appended to the document the seals of
Alexander 11., the bishop and chapter of Moray, the dean, archdeacon,
and the precentor of the Cathedral of Moray, and the subscriptions of
the canons of the said cathedral. To the part of the document
which was to be the possession of the bishop and chapter of Moray,
there were appended the seals of the abbots of Melrose, Newbattle,
Cupar, S. Servanus, Deer, and S. Edward. To the same part there
were afBxed the seal of the abbot of Kinloss and the subscriptions of
his monks. Those transgressing the obligations of the agreement
were bound down to pay the penalty of 100 marks to the parties that
kept it. The conclusion of this document ran as follows : —
" Done in the year 1229, on the 21st of September, in the fifteenth
year of the reign of Lord Alexander, King of Scotland, at Kinloss, by
the hands of Robert, sub-prior of the same place. I, brother Herbert,
the said Abbot of Kinloss, subscribe by the hand of brother the sub-
prior. I, brother Simon, prior, subscribe. I, brother Robert of Aber
deen, subscribe. I, brother Alketinus of Pethmus, subscribe. I,
brother Robert of Sante, subscribe. I, brother Benedict Augustini,
subscribe. I, brother Teodicus of Jarrow, subscribe. I, brother
William of Invernar, subscribe. I, brother David of Lynton. I,

58 Historic Episcopate in the Diocese of Moray.

brother Richard of Jenico. I, brother Roger of Muy. I, brother
Robert of Duffus. I, brother Henry of Kyntessoc. I, brother Hugo
of Aberdeen. I, brother Thomas of Fife. I, brother Robert of Elgin.
I, brother Alan of Forays. I, brother Rudolph of Aberdeen. I,
brother Henry of Gyseburn. I, brother Richard of Addun. I, brother
William of Dundee. I, brother Alexander of Inverness. I, brother
Robert of Addun. I, brother Serio of Anegus, subscribe." *
JOHN PERRBRIUS.
John Ferrerius was a native of Piedmont. When pursuing his
studies at the University of Paris, he met Robert Reid, who was
returning from Rome to Scotland with the papal bulls making him
Abbot of Kinloss. Arriving at Kinloss, Ferrerius spent five years
there instructing the monks and preparing commentaries. Intending
to return to Piedmont in 1537, he wrote an account of his lectures,
and gave a list of the authors upon whose works he had discoursed.
These included the works of Cicero, Aristotle, Virgil, Plutarch, Augus
tine, and others.! Abbot Robert Reid, having been appointed Bishop
of Orkney in 1540, earnestly urged Ferrerius to return to Scotland.
A pension of forty pounds Scotch, with a servant and two horses,
was settled upon this Piedmontese monk when he did return. Fer
rerius accompanied Bishop Reid to Orkney, and, on his way back,
through Ross-shire, brought with him to Kinloss five young monks
from Beauly. For three years the Beauly monks remained at Kinloss,
receiving instruction from their Italian patron. Ferrerius was him
self an author, two of his works being dedicated to Abbot Robert
Reid, and another to James v., and Cardinal David Beaton. J After
the death of James v., the five monks were sent back to Beauly, and
their instructor departed to France.
HISTORY OP THE KINLOSS ABBOTS BY FERRERIUS.
When about to write his history of the Kinloss abbots, Ferrerius
applied for materials to the abbots of Melrose, Culross, and Cupar.
Abbot Richard, he tells, was the fourteenth abbot who presided over
Kinloss. He died in 1317. John, the fifteenth abbot of the monas
tery, was deposed for his evil life by his successor, William Blair. The
latter died in 1445, his abbacy lasting from 1401 to 1430. At the be
ginning of the fifteenth century the Scottish monasteries had become
very corrupt. With a view to their reformation, the heads of the
* Stuart's Kinloss, pp. 116-119. ! Ibid., pp. 52, 56. % Ibid., pp. xiv-xxiii.

Kinloss and its Abbots. 59
Cistercian Order sent a mission to Scotland, " ut tum forte collapsam
religionem instauraret." But the restoration of a purer religious
life in the monastery was found to be no easy task. Probably a
result of the Cistercian mission was that Sir John Flutere, Abbot of
Kinloss, was degraded, " ob parum pudicam vitam." Two of the
Cistercians, banished from Pluscardyn, took refuge in Kinloss, but it
cannot be proved that they introduced a more corrupt way of living
into that monastery. John EUam, the eighteenth abbot, built a vaulted
entrance over the cloisters, and bestowed some valuable gifts upon
the abbey. He died in 1467. His successor, John Guthry, being
guilty of simony, was compelled to leave, and died at Forfar in 1482.
The laird of Kilravock imprisoned William Galbraith, the twentieth
abbot, but the appearance of the sheriff with an armed band forced
him to release him. This abbot died in 1491. William Culross,
the twenty-first abbot, died in 1504. He led a depraved life.*
THOMAS CRYSTALL.
Ferrerius was contemporary with Abbot Crystall and his suc
cessor, so that what he says about these two abbots must be most
interesting. Thomas Crystall was born at Culross. He was a young
man of great promise, and, entering Kinloss, he adopted the religious
life of the Cistercians. His abilities soon attracted ,the notice of
William Culross, the abbot, who entrusted to him the entire admini
stration of the monastery. Having been appointed the abbot's suc
cessor, he received the full charge of the abbey in 1499. At once,
Abbot Crystall began to contend with those who were endeavouring
to deprive Kinloss of some of its rights. The people of Forres having
taken possession of some fishings at the mouth of the Findhorn,
Abbot Crystall regained them for the abbey after a law-suit of four
years. Certain of the neighbouring proprietors had seized upon some
of the possessions of the monastery, throwing its financial affairs into
a very enfeebled state. Thomas Crystall loved study better than
legal disputes, and became Abbot of Kinloss much against his will.
The Prior of Pluscardyn had seized some of the abbey fishings at
Fernaner, and these Abbot Thomas soon compelled him to relinquish.
Then there followed the settlement of another dispute between Hugh
Martinson and John Gumming of Ernshede. Another legal victory
gained by this active ecclesiastic was over Alexander Bannerman of
Waterton, Sheriff of Aberdeen, concerning the church lands of Ellon.
* Stuart's Kinloss, pp. xxxix -xliii.

6o Historic Episcopate in the Diocese of Moray.
Some of the church lands of the Balloch in Strathisla wore claimed
by the Earl of Huntly. A law-suit of seven years forced the Earl to
renounce these demands. Agnes, the Earl's sister, laid claim to the
land of Hawinthfe, in Strathisla, but the abbot's vigilance being too
much for her, she pressed her supposed rights no further. The
Abbot of Deer and the Earl of Moray were equally unsuccessful in
their litigations with the determined abbot. The latter endeavoured
also to raise the tone of the religious life of the monastery, which
had fallen as low as its finances. The number of monks was in
creased from fourteen to twenty, a tower was erected on the barony
of Strathisla, and the church of Ellon was repaired. Abbot Thomas
built a house at' Ellon, and ornamented the church there with a
splendid altar-piece. To the abbey library he presented the works
of S. Ambrose, S. Gregory, S. Bernard, S. Augustine, S. Thomas
Aquinas, and others. Three times this abbot declined valuable pre
ferment, the abbacies of Dryburgh and Melrose, and the bishopric of
Ross. In obedience to the command of James iv., Crystall deposed
William Turnbull, the Abbot of Melrose.* The Cistercians under
Abbot Thomas were carefully instructed. Sir John Pont was sent
by him to the school of the Black Friars at Aberdeen. Pont was an
excellent student, and he profited so much from the teaching there
that another monk, Walter Hethon, was sent from Kinloss to the
same school. The teacher at the Aberdeen school was John Adam
son, a Dominican doctor, famed for his piety and scholastic learning.
Pont afterwards taught divinity at Kinloss, and Hethon became Can
tor there. All, both rich and poor, used to flock to Abbot Thomas
when they were in trouble, and Dominican and Franciscan brothers
alike received his aid. This abbot spent his last days in the tower he
had erected at Strathisla. Being at that time afflicted with dropsy, he
was visited by Hector Boece, the celebrated Principal of King's Col
lege and University. Recovery being pronounced hopeless, the pious
abbot prepared for death, and often called upon the Lord Jesus to
cleanse him from all his sins. Thomas Crystall died on December
30th, 1535. On the next day his body was taken to Kinloss, and
buried in the tomb he had prepared in his lifetime.
ROBERT REID.
Seven years before he died, Abbot Crystall caused Robert Reid to
be elected as his successor. Robert Reid was born at Akynhead,
* See Stuart's Kinloss; and Life of Crystall in Latin, by Ferrerius.

Kinloss and its Abbots. 6i
his father being John Reid, who fell at Flodden, and his mother,
Bessie Schanwell. He was educated at S. Andrews, residing there
with his uncle, who was official of the diocese. Robert Reid, becom
ing sub-dean and official of Moray, was acceptable in that capacity to
twt> bishops of the see, James Hepburn and Robert Schaw. He also
became successively vicar of Gartly and Bruntkirk, and vioar of
Kirkcaldy. Gavin Dunbar, Bishop of Aberdeen, anointed him Abbot
of Kinloss in 1528 in Greyfriars' Church, Edinburgh. Abbot Reid, like
his predecessor, had a lawsuit with the people of Forres. During his
abbacy, the abbey lands of Kinloss were erected into a burgh of
barony, and in 1530 the abbey of Beauly was given to him in com
mendam. William Stuart, Bishop of Aberdeen, and the Abbot of
Kinloss were, in 1533, sent on an embassy to Henry vm. of England,
in which they were entirely successful. At another time Reid went
alone to Henry, aiid succeeded in the object of his embassy. He was
twice sent to the court of the French king, Francis i., to negotiate
about the marriage of James v. of Scotland.* James v. sent a letter
to Rome desiring that Reid should be appointed Bishop of Orkney,
with the right to retain his present appointments. This preferment
was burdened with the condition that the abbot should provide a
pension of 800 marks for the King's natural son, John Stewart.
A charter was granted by Abbot Reid on November 28th, 1537,
to Alexander Ogilvy of Findlater, about some debatable lands in
Strathisla. In the following year, the abbot gained a law-suit over
Findlater, and erected a fire-proof library at Kinloss. Reid was a
patron of fine art and horticulture. He invited to Kinloss, in 1538,
the celebrated painter, Andrew Bairhum, to paint some beautiful
altar-pieces. An expert gardener also was brought by him from
France to plant and graft fruit-trees. In the arbitration about the
English and Scottish boundary-line, in 1542, the Abbot of Kinloss
was one of the judges. We find him, in a.d. 1544, preparing to sail
from Kinloss to his northern diocese. He was, in a.d. 1551, one of
the commissioners nominated to arrange a peace between England
and Scotland. Bishop Reid improved the buildings of S. Magnus'
Cathedral, Kirkwall, and added a tower to the episcopal palace there.
S. Olaf's Church, in Kirkwall, was erected by him as a college to in
struct the young men of the islands in grammar and philosophy.
The Bishop of Orkney was again a commissioner in 1556, to arrange
some Border disputes between England and Scotland. In 1558 he
* Stuart's Kinloss,- pp. xlix, 1 ; and Life of Bobert Eeid, by Ferrerius.

62 Historic Episcopate in the Diocese of Moray.
was sent to France, with power to consent to the marriage contract
between the Princess Mary of Scotland and the Dauphin of France.
Bishop Reid's name must never be forgotten, on account of the money
he left to found the Edinburgh University. When, in 1581, the
magistrates of the city bought from the last provost of the Kirk
of Field, the ground, on which now stand the present buildings
of the Edinburgh University, the sum of 8000 merks, left by Bishop
Reid for that purpose, was the purchase-money of the site. Bishop
Reid was present at the marriage of Mary with the Dauphin of
France. He died at Dieppe, on his return journey, on September
15th, 1558.* WALTER REID.
Walter Reid was the last canonical Abbot of Kinloss. He was the
nephew of his predecessor, and was raised to the abbatial office in
1553, five years before his uncle's death. Walter Reid must have
been appointed to Kinloss when young, for in 1558 he was a student
in the schools of Paris. He signed the first Covenant in 1560, his
object in doing so being, most likely, the retention for himself of the
abbey lands. Abbot Walter was a most unprincipled man, alienating
a great part of the lands of Kinloss and of the Beauly Priory. He
married Margaret Collace, a daughter of the Balnamoon family, and
several children were born of the marriage.' Walter Reid, on July,
1583, granted a deed of demission of the abbacy of Kinloss, along
with the teinds, fishings, and profits, that a provision might be made
for Edward Bruce, the parson of Torie. He, however, reserved his
own life-rent. ! On April 16th, 1585, the same dilapidator of the
Church granted a charter of some acres of land to Thomas Dundas.
The former left by written deeds the Abbey of Kinloss, with some of
the lands and salmon fishings, to his relict, Margaret Collace. She,
in respect of 3600 merks paid to her by Mr. Edward Bruce, trans
ferred to him the right to the salmon fishings on the Findhorn called
the Stells. In the same document she agreed to hand over to Mr.
Bruce the mansion and mansion-place of the Abbey of Kinloss.
Walter Reid conveyed to Alexander Dunbar, Dean of Moray, and
Katherine Reid, his spouse, the sister of the abbot, the lands of
Meikle Burgie, in the barony and regality of Kinloss.! The Kinloss
abbots were mitred abbots, and Walter Reid was the last of the line.
When he died is uncertain, but it must have been previous to 1589.
* Stuart's Kinloss, pp. Iii, liv ; and Life of Bobert Beid, hy Ferrerius.
t Stuart's Kinloss, p. Ivi. $ Ibid., pj). Ixi, Ixii.

Kinloss and its Abbots. 6^
SUBSEQUENT HISTORY OF KINLOSS.
James vi. of Scotland, on Febuary 2nd, 1601, granted a charter to
Edward Bruce, the Commendator of Kinloss, erecting the barony of
Kinloss and other lands of the abbey into a temporal lordship.
Edward Bruce accompanied King James to England, and attained
to a position of great importance, becoming Sir Edward Bruce,
Master of the Rolls. In 1604 he became Lord Bruce of Kinloss,
with a voice and seat in the Scottish Parliament. On April 16th,
1608; Margaret Collace gave up to him the mansion and manor-
place of the abbey of Kinloss.* * Stuart's Kinloss, Ivi-lviii.

64 Historic Episcopate in the Diocese of Moray.

PLUSCARDYN AND ITS PRIORS.

" We dare not ask, nor Heaven would tell,
But sure from many a hidden dell,
From many a rural nook unthought of there.
Rises for that proud world the saints' prevailing prayer.'
John Keble.

FOUNDATION BY ALEXANDER II.
Pluscardyn Priory was founded by King Alexander ii. in the
year 1230, and was named Vallis Sancti Andrese. The priory was
situated in the diocese of Moray, about six miles from Elgin, and
on the north side of the river Lochty, which falls into the Lossie
at Pittenrich. The monks of Pluscardyn belonged to the order of
Vallis Caulium, already described as combining in its rules the
systems of Bernard and Bruno. William Malvoisin, Bishop of S.
Andrews, first brought them to Scotland. A compilation of the
earliest charters of the house claims to have been prepared at an
episcopal synod held at Elgin on April 30th, 1240. The charters
themselves and other valuable property belonging to Pluscardyn
were said to have been destroyed in the burning of Elgin Cathedral
by the Wolf of Badenoch. King Alexander founded Pluscardyn to
strengthen his influence in Moray. Beauly Priory in Ross-shire,
belonging to the same order of monks, was founded in the same
year as Pluscardyn. Much anxiety was caused to Andrew de
Moravia, Bishop of Moray, by the King altering the boundary-lines
of the diocese to suit his own plans for giving lands to the monks.
Probably it is for this reason that so much of the diocese of Moray
is now on the east of the Spey. The date of the old charter of
Pluscardyn is 1233. The Prior of Pluscardyn had at one time
no superior in Scotland except the King. The house was dedicated
to S. Mary and S. Andrew, though the rules of the order required
the name of S. John the Baptist to be inserted in all dedications.
Abbeys and priories, being frequently independent of the bishop of
the diocese, were sometimes a cause of much anxiety to him in
the management of his Diocese.

Pluscardyn and its Priors. 65
The following notarial instrument from the Moray Register sup
ports the claim of the Bishop of Moray to visit the priory : — *
Notarial Instrument containing the grounds and evidence on the
claim of the Bishop of Moray to visit the Priory of Plus
cardyn, 20th October, ISIfB.
In nomine Domini amen . anno incarnationis ejusdem . M"- ccc"- xlv°-
indictione . xiv , pontificatus sanctissimi in Christo patris ac do
mini domini dementis papse sexti anno quarto . vicesimo die mensis
Oetobris . in capitulo cathedrali ecclesise Moraviensis . in presentia
reverendorum in Christo patrum dominorum Johannis et Richardi
Dei gratia Moraviensis et Dunkeldensis ecclesiarum episcoporum .
dominorum decani et capituli Moraviensis et mei notarii publici
infrascripti presentia et testium subscriptorum personaliter constituti
domini Johannes Wysi prior et Adam Mareschallus sub-prior .
Wilhelmus de Innernys et Adam Yung monachi domus vallis Sancti
Andrese de Pluskardy Moraviensis dyoceseos a predicto domino
Episcopo Moravise in virtute sancte obediente et sub poena excom-
municationis legitime moniti et interrogati ut super articulis infra-
scriptis plenam decerent veritatem . sponte confessi sunt et recogno-
verunt quod a prima fundatione dictse domus de Pluscardy sicut a
suis predecessoribus audierunt . et suis temporibus etiam videruut .
episcopi Moravienses qui pro tempore fuerunt quotienscunque
videbatur eis expediens habuerunt et tenuerunt et exercuerunt
visitationem et correctionem . institutionem et destitutionem in
prediota domo prioribus et fratribus ejusdem . et procurationes
receperunt . nullamque exemptionem seu privilegium contra hsec se
habuisse vel habere recognoverunt Prior et monachi supradicti .
et quod in possessione et exercitio predictorum omnium Moravienses
episcopi singuli suis temporibus sunt et fuerunt a tempore de quo
memoria non existit . Dominus etiam Wilhelmus de Longovico
monachus Remundi vallis Tullensis dyoceseos ordinis Vallis Caulium
nuncius et procurator prioris domus Vallis Caulium Lingonensis
dyoceseos ut ipse dicebatur in presentia predictorum reverendorum
in Christo patrum et mei notarii publici infrascripti et testium
subscriptorum personaliter constitutus et interrogatus super articulis
infrascriptis sponte oonfessus est et recognovit quod episcopi et
archi-episcopi dyocesani tam in Almannia quam in aliis partibus
* Beg. Moraviense, pp. 156, 157. E

66 Historic Episcopate in the Diocese of Moray.

transmarinis in quorum . dyocisibus domus ordinis Vallis Caulium
sitse sunt hactenus habuerunt et habent singuli in suis Dyocisibus
visitationem et correctionem in domibus supra-dictis . ac etiam
procurationes receperunt et recipiunt . et quod nullam exemptionem
vel privilegium habent vel habuerunt contra eadem . Acta sunt
hsec anno . indictione . pontificatu . die . mense . et loco supradictis .
presentibus prefatis reverendis in Christo patribus et magistro
Johanne de Innernys cancellario et officiali Moraviensi . dominis
Reginaldo de Ogiston cancellario Glasguensi . Johanne de Kynnaird
Thesaurio Dunkeldensi . et canonicis ecclesise Moraviensis predictte .
testibus ad hoc specialiter vocatis et rogatis . quorum reverendorum
in Christo patrum autentica sigilla una cum sigillo ofiflcialitatis curiae
Moraviensis presenti instrumento sunt appensa in testimonium
premissorum .
Et ego Thomas Johannes Boner Rossensis Dyoceseos , publicus
apostolica et imperiali auctoritate notarius premissis omnibus et
singulis dum per predictos ut premittitur sic agerentur una cum
testibus prenominatis et cum supradiotorum reverendorum in Christo
patrum et oflficialitatis positione sigillorum presens interfui eaque
sic fieri vidi et audivi et in hanc publicam formam redegi signoque
meo et nomine consuetis signavi in testimonium premissorum vocatus
et rogatus sub anno indictione pontificatu die mense et loco
predictis .
BISHOP JOHN PILMORB CLAIMS JURISDICTION OVER PLUSCARDYN.
This document is a claim by the Bishop of Moray of visitation,
correction, and deprivation, over the Prior and monks of Pluscardyn.
As stated in the deed itself, it was made out in the year a.d. 1345,
on the 20th day of October, in the 14th indiction, and in the fourth
year of the pontificate of Pope Clement vi. There were then present
in the Moray Cathedral Chapter-house at Elgin : John Pilmore, Bishop
of Moray ; Richard, Bishop of Dunkeld ; the Dean and Chapter of
Moray ; the Bishop of Moray's notary public ; John Wys, Prior of
Pluscardyn ; Adam Marescallus, Sub-Prior of Pluscardyn ; William
of Inverness, and Adam Young, monks of Pluscardyn. These latter
having been warned and interrogated by the Bishop of Moray under
pain of excommunication unless they spoke the full truth, confessed and
acknowledged that from the first foundation of the said house of Plus
cardyn, and in their own times, the bishops of Moray, as often as seemed
expedient to them, had held and exercised the rights of visitation

Pluscardyn and its Priors. 6y
correction, institution, and deprivation over the priors and monks of
Pluscardyn, They also stated that the Prior and his monks had
always received these visitations, and claimed no exemption from them
on account of privilege from all time in their recollection. Sir William
de Longovico, monk of the valley of Remund of the Tullensian diocese
and of the order of Vallis Caulium, was present. He appeared before
the reverend fathers at this meeting as the messenger and procurator
of the Prior of the house of Vallis Caulium in the Lingonian diocese.
This foreign monk confessed and acknowledged before all present that
the diocesan bishops and archbishops in Almannia, and in other trans
marine parts where houses of the order of Vallis Caulium had been
planted, held in their several dioceses the rights of visitation and
correction over all monasteries of the same order. William de Longo
vico further asserted that the foreign monks of the Vallis Caulium
rule claimed no exemption from such episcopal visitations. There
were also present at this Elgin meeting — Reginald de Ogiston, Chan
cellor of Glasgow and Official of Moray; John de Kynnaird, Treasurer
of Dunkeld, and the Canons of the Elgin Cathedral, to bear witness
to the validity of the claims above stated. Thomas John Boner of
the diocese of Ross, public notary with Apostolic and Imperial
authority, was present when the claims of the Bishops of Moray were
substantiated. He it was who made out the deed in legal form, and
affixed to it the seals of the aforesaid fathers in Christ, and of the
officiality.* Bishop John Pilmore thus, after a strenuous effort,
established his right of visitation, supervision, and deprivation at
Pluscardyn. The claim, whether it was or was not a new one, was
justified by the depraved life led by inmates of monasteries under
no episcopal control.! John Wys, already mentioned, was Prior
when the question arose. The mother-houses of Kinloss, Urquhart,
and the monasteries in Elgin were in Scotland ; but the mother-
house of Pluscardyn was far away at Val des Choux in France.
Accordingly, it was all the more necessary that the Bishop of Moray
should have over Pluscardyn the rights now claimed. Prior John
Wys, being a man of sagacity and truth, declared that these episcopal
rights had always been understood and allowed. The Bishop's
charter to Pluscardyn in 1233 undoubtedly took the house under
episcopal protection. Moreover, the privilege claimed by the Bishop
was in after days distinctly mentioned in a letter from James
* Begistrum Moraviense, pp. 156, 157.
1' Macphail's Pluscardyn, pp. 67, 68.

68 Historic Episcopate in the Diocese of Moray.
Courtois* to the Prior of Beauly. After this controversy the bishops
of Moray were the patrons and protectors of the Pluscardyn Priory. !
DISPUTE WITH ROBERT CHISHOLM ABOUT DUBS TO THE PRIORY.
Alexander, Bishop of Moray, held a court at Rothes on January
25th, 1370. In this court a charge was brought against Robert
Chisholm by Thomas, Prior of Pluscardyn, of refusing to the monas
tery some of its dues. Decision was given in favour of the prior,
and Robert Chisholm was bound for himself and his heirs to render
to the monks the dues upon their mills. The Chisholm, having
denied the right of the bishop to act as judge in the case, left the
court. X
RESIGNATION OF PRIOR THOMAS AND ELECTION OP HIS SUCCESSOR.
The Moray Register gives an account of these two events, which
is most interesting to the student of ecclesiastical history. William
de Spynie was bishop of the diocese when they took place.§
Renunciatio Prioratus de Pluscardyn.
Reverendo in Christo patri domino Willelmo Dei gratia episcopo
Moraviensi suus humilis et devotus Thomas prior prioratus vallis
Sancti Andrese de Pluscardyn ordinis Wallis Caulium reverenciam
in omnibus et honorem. Licet dictum prioratum multis annis et
duris temporibus ut melius potui gubernaverim. Jam tamen gravi
segritudine laborans et confractus senio sentiensque me insufficientem
oneri regiminis ipsius prioratus. Non vi coactus nee dolo inductus
sed ex ea mera et spontanea voluntate et quia hoc ipsi prioratui
utile reputo . ipsum prioratum in manibus vestris pure liber et
simpliciter per presentes renuncio et dimitto . paternitati vestrae
reverendee supplicando quatenus istam renunciationem meam velitis
recipere . et mihi de provisione aliqua competenti pro tempore
vitse mese in prioratu ipso de bonis ipsius de consilio et consensu
conventus secundum facultates loci et juxta mea merita dignemini
providere. In premissorum testimonium sigillum prioratus pre-
dicti presentibus apposui. Datum in prioratu predicto de Plus
cardyn septimo die mensis Augusti anno Domini M°- ccc"- nonagesimo
octavo. '' John Courtois was Prior of the mother-house of the order of Vallis
Caulium in France. t Macphail's Pluscardyn, pp. 82, 83.
t Beg. Morav., pp. 167-170. § Ibid., pp. 355-358.

Pluscardyn and its Priors. 69
Translation of Prior Thomas's Renunciation.
To the Reverend Father in Christ, William, by the grace of God,
Lord Bishop of Moray, his humble and devoted Thomas, prior of the
priory of the rule of S. Andrew of Pluscardyn and of the order of
Vallis Caulium, reverence and honour in all things. Although I have
governed the said priory for many years and in hard times as I was
best able, yet nevertheless labouring with severe sickness and broken
by old age and feeling myself insufficient for the weight of the rule
of the said priory, neither compelled by force, nor led by craft, but of
my own pure and spontaneous freewill, and because I consider it a
useful thing for the priory itself, I renounce and resign the said
priory into your hands purely, freely, and simply by these presents,
praying for the fatherly care of your reverence, so far as you wish to
receive that resignation, that ye think fit to provide for me some com
petent provision for the time of my life in the priory, by counsel and
consent, from the property of the priory itself according to the means
of the place and my own deserts. In testimony of the premises I
append to these presents the seal of the aforesaid priory. Given in
the aforesaid priory of Pluscardyn on the 7th day of the month of
August and in the year of our Lord one thousand three hundred and
ninety-eight. ELECTION OF PRIOR ALEXANDER DB PLUSCARDYN.
Bishop William at once accepted the resignation of Prior Thomas,
seven days after which the monks proceeded to elect a new prior. In
the following deed, Thomas Fullonis, senior monk of the monastery,
acquainted the bishop with the fact that the monks had elected
Alexander de Pluscardyn as their prior.
Decretum Electionis Prioratus de Pluscardyn.
Reverendo in Christo patri domino Willelmo Dei gratia episcopo
Moraviensi sui humiles et devoti Thomas Fullonis senior monachus
prioratus de Pluscardyn et ejusdem loci conventus obedienciam .
reverenciam et honorem. Vacante prioratu nostro predicto per re
nunciationem Prioris ultimi in manibus vestris factam et admissam .
nos certa die ad hoc assignata infra tempus juris ad electionem
futuri prioris per viam scrutinii processimus . et eo publicato
invenimus fratrem Alexandrum de Pluscardyne monachum nostrum
ab omnibus fuisse concorditer nominatum et electum . virum utique
providum et discretum in spiritualibus et temporalibus circum-

"JO Historic Episcopate in the Diocese of Moray.
speotum . regulam ordinis nostri expresse professum . in sacerdotio
et estate legitima constitum . de thoro legitime procreatum . scientem
et potentem jura et possessiones prioratus nostri predicti jam exiles
et tenues defendere et melioriare . et ruinas ecclesioB et habitationum
reponere . quem servatis servandis senior nostrum vice et de mandato
omnium nostrum elegit in hunc modum. Ego Thomas Fullonis
senior monachus hujus conventus de Pluscardyn vice mea et totius
conventus ac de mandato et potestate per conventum mihi traditis
fratrem Alexandrum de Pluscardyn monachum hujus conventus
nomino et eligo in Priorem de Pluscardyn. Quum electionem nos
omnes approbamus . et statim cantando Te Deum Laudamus electum
nostrum deduximus ad magnum altare . et electionem factam de
ipso fecimus publicari . ac ipsi electo ad prestandum consensum
suum presentari . qui per nos requisitus dictse electioni consensit
nolens divine resistere voluntati . quem nos paternitati vestrse
reverendse cum reverentia debita presentamus . supplicantes devote
ut electionem sic per nos de ipso concorditer celebratam dignemini
de vestro pontificali officio et auctoritate ordinaria ex certa scientia
confirmare. Ut autem sciatis nos ipsum concorditer elegisse sigillum
commune conventus nostri huic decreto sue electionis fecimus apponi.
Datum in domo nostro capitulari . xm die mensis Augusti anno
&c. nonagesimo octavo.
Translation of Decree of Election to the Priorship of Pluscardyn.
To the Reverend Father in Christ, William, by the grace of
God Lord Bishop of Moray, the obedience, reverence, and honour
of his humble and devoted Thomas Fullonis, senior monk of the
priory of Pluscardyn and of the convent of the same place. Our
aforesaid priorship being vacant by the resignation of the last prior
made and accepted in your hands on a certain day assigned for this
purpose within the legal time, we proceeded to the election of a
future prior by the method of scrutiny. And that having been
proclaimed, we have found that brother Alexander de Pluscardyn,
our monk, had been unanimously nominated and elected by all. He
is a man undoubtedly sagacious and discreet, circumspect in spiritual
and temporal things, who has expressly professed the rule of our
order, and has been placed in the priesthood at a legal age, and born
of parents honourably married. He has the knowledge and the
power to defend and ameliorate the rights and possessions of our
aforesaid priory, already poor and slender, and to repair the ruins

Pluscardyn and its Priors. 7 1
of the church and buildings. Him, our monk senior by succession
over those who have served and are about to serve, and by the
command of all our monks, has elected in this manner. I, Thomas
Fullonis, senior monk of this convent of Pluscardyn, in my own
turn, by the command of the whole convent, and by the power
handed to me by the convent, nominate and elect to the priorship
of Pluscardyn, Alexander de Pluscardyn, a monk of this convent.
When we all approve of the election, immediately singing the Te
Deum Laudamus, we lead our elect to the high altar, and cause
his election to be published, and to be made known to the elect
himself to obtain his consent. He, having been asked by us,
consented to the said election, unwilling to resist the Divine will.
Him we present to your reverend fatherhood with the reverence due,
beseeching devoutly that from your own pontifical authority you
may think fit to confirm from certain knowledge the election thus
unanimously celebrated by us. But that you may know that we.
have elected him unanimously we have caused to be affixed to this
decree of his election the common seal of our convent. Given in
our chapter-house on the 13th day of August, 1398.
MANDATE OF THB PROCLAMATION OP THE ELECTION OF ALEXANDER
DE PLUSCARDYN.
Bishop William de Spynie having received this decree, forthwith
issued a mandate for the proclamation of the election.
Mandatum de Proclamatione Electionis.
Wilhelmus miseratione divina episcopus Moraviensis domino . M.
de D. capellano salutem. Ne celeritate confirmationis electionis . licet
in Concordia celebrat existat . de domino Alexandre monacho de
Pluscardyn in priorem prioratus ejusdem contra doctrinam Apo-
stoli scribentis ad Tymotheum, Nemini cito manus imponas . facere
videamur vobis committimus et mandamus quatenus etsi nuUus
coelectus vel oppositor apparet generaliter in ecclesia prioratus de
Pluscardyn in qua electio de ipso facta est intra missarum sollempnia
publice proclametis in isto festo Assumptionis beate Marie Virginis
et moneatis ut si qui sint quorum interest qui se volunt opponere
sue electioni compareant coram nobis in ecclesia nostra Cathedrali
Moraviensi die Mecurii xxi . die hujus mensis Augusti . quem eis pro
termino peremptorio assignamus . ea quse opponere voluerint legitime
probaturi . intimantes eisdem quod si in dicto termino non venerint

72 Historic Episcopate in the Diocese of Moray.
ipsos post lapsum illius termini ab audientia excludemus. In hujus
mandati nostri testimonium sigillum nostrum presentibus fecimus
apponi . et vos in signum executionis per vos facte sigillum vestrum
presentibus apponatis . nobis dictis die et loco presentantes easdem.
Datum sub sigillo nostro apud. A. in vigilia Assumptionis beatse
Marise anno &c. nonagesimo octavo.
Translation of Decree of the Proclamation of the Election.
William, by Divine mercy Bishop of Moray, to Sir M. de D.,
chaplain, health. Lest in the quickness of the confirmation of the
election, although it appears to be celebrated unanimously, of Sir
Alexander, monk of Pluscardyn, to be prior of the same priory, we
should seem to act contrary to the teaching of the Apostle writing to
Timothy, Lay hands suddenly on no man, we commit to you and
decree that although no co-elected party or opposer appears publicly
in the church of the priory of Pluscardyn in which the election has
been made concerning the priorship itself, that you proclaim publicly
during the solemn celebration of the sacred mysteries on the festival
of the Assumption of the Blessed Virgin Mary, and that you admonish
that if there are any who wish to oppose the election, they should
appear publicly before us in our cathedral church of Moray, on
Wednesday, the 21st day of this month of August. That day we
assign to them for a fixed limit to prove legally those things which
they wish to put forward in opposition, intimating to the same, that
if they come not within the said limit, we shall exclude them from an
audience after the lapse of that time. In testimony of this our
command we have caused our seal to be affixed to these presents.
And do you, as a mark of the deed completed by you, place your seal
to these presents, presenting the same to us on the day and place
appointed. Given under our seal on the vigil of the Assumption of
the Blessed Mary in the year 1398.
No opposers of the election having appeared at Elgin on August
21st, 1398, the Bishop of Moray confirmed the election of Alexander
de Pluscardyn on the same day. The following is a copy of the deed
of confirmation : — Conflrmatio Electionis.
Universis presentes literas inspecturis Wilhelmus ¦ miseratione
divina episcopus Moraviensis eternam in Domino salutem. In vestrum

Pluscardyn and its Priors. 73
omnium deducimus notitiam quod nos . examinato electionis decreto
celebratse de religiose viro fratre Alexandre monacho de Pluscardyn
in priorem prioratus ejusdem ut decuit . factaque proclamatione in
ecclesia in qua electio exstitit celebrata si esset aliquis qui se vellet
opponere huic electioni vel electo quod compareret hodie coram nobis
in ecclesia Moraviensi oppositurus que vellet opponere contra elec
tionem vel electum . et quia nullus contra ipsum comparuit . nos
electionem ipsam auctoritate ordinaria et episcopali confirmamus . ac
curam et administrationem bonorum dicti prioratus ipsi committimus
et ipsum per aunulum nostrum investivimus de eisdem . reservantes
nobis et successoribus nostris visitationem annuam et correctionem
in ipso prioratu . et omnia alia devoria et jura predecessoribus nostris
prestita et nobis debita de consuetudine et de jure. In premissorum
testimonium sigillum nostrum presentibus fecimus apponi. Datum
in ecclesia nostra Moraviensi . xxi . die mensis Augusti anno &c.
nonagesimo octavo. Translation of Confirmation of Election.
To all who shall inspect the present letters, William, by the
Divine mercy Bishop of Moray, eternal health in the Lord. We have
drawn the notice of you all, as was becoming to us, to the decree
of the election proclaimed and examined, concerning the religious
man, brother Alexander, monk of Pluscardyn, to be prior of the
said priorship. Proclamation having been made in the church in
which the election was celebrated, that if there was any who wished
to oppose this election or the party elected, he should appear to-day
in our presence in the cathedral church of Moray to oppose what he
wishes to oppose against the election or the person elected ; and be
cause no one has compeared against him we confirm the election
itself by our diocesan and episcopal authority. And we commit to
him the care and administration of the goods of the said priory, and
concerning the same we invest him with our ring itself, reserving to
ourselves and our successors annual visitation and correction in the said
priorship, and all other dues and rights rendered to our predecessors,
and due to us from custom and legal right. In testimony of the pre
mises, we have caused our seal to be affixed to these presents. Given
in our church of Moray, on the 21st day of the month of August,
1398.* • * Beg. Moraviense, pp. 355-358.

74 Historic Episcopate in the Diocese of Moray.

SUMMARY OF THESE ELECTION PROCEEDINGS.
Prior Thomas, finding himself unable to cope with the difficulties
of his position, resigned his priorship on August 7th, 1398, and Bishop
William de Spynie at once accepted his resignation. A great part of
the revenues of Pluscardyn, being taxes upon the industry and pur
suits of others, was often either grudgingly paid or not paid at all.
Such a falling-off in the revenue probably occurred in Prior Thomas's
tenure of office, and led to his resignation. On the 13th of August,
Thomas Fullonis, senior monk of the monastery, forwarded to the
bishop the decree of the election of Alexander de Pluscardyn, who was
a man of great prudence, and of considerable worldly means. This
shows that the original Carthusian strictness of Pluscardyn had been
relaxed, since this monk held possessions outside the priory. The
prior-elect professed to be able to restore the ruined buildings. On
receiving the decree, the bishop ordered his chaplain to prepare a
mandate of the proclamation of Alexander de Pluscardyn's election.
This mandate was read at Pluscardyn, and was dated August 14th,
1398. All objectors to the election, if there were any, were to appear
at Elgin Cathedral on August 21st, 1398, as their last and final oppor
tunity. No objectors having appeared, the Bishop of Moray con
firmed the election, and instituted the new prior by placing on hia
finger his own episcopal ring. Prior Thomas's resignation and
Alexander de Pluscardyn's election appear to have been arranged
beforehand, so speedily were all the legal preliminaries performed.
UNION OP PLUSCARDYN AND URQUHART.
Urquhart Priory, in Moray, was a cell of Dunfermline, and was
founded by King David in 1125. The Culdee element had for a long
time appeared at Dunfermline on equal terms with the Roman, but
at last gave way before the influence of the latter. Urquhart appears
in papal bulls of confirmation of Dunfermline in 1163 and 1182.*
The monks of Dunfermline belonged to the original unreformed rule
of S. Benedict, otherwise called Black Monks. Thus it came to pass
that while the brothers of Pluscardyn were White Monks, those of
Urquhart were Black Monks. Urquhart was founded 105 years
before Pluscardyn, in the time of Geoffrey, the first abbot of the new
house of Dunfermline. The Moray Chartulary mentions many gifts
bestowed upon Urquhart. The name of Prior Richard de Hurchard
* Macphail's Pluscardyn, p. 96 ; and Beg. de Dunfermline, pp. 152-154.

Pluscardyn and its Priors — Urquhart Priory. 75
appears in the charter of Bricius when he fixed his cathedral at
Spynie.* JOHN DE BLACK, PRIOR OP URQUHART.
John de Black was elected Abbot of Dunfermline by the monks of
that monastery in 1353. The Pope at the same time appointed John
Strathmiglaw to the post. John de Black having resigned his claims
to the preferment in favour of John Strathmiglaw, the latter ap
pointed him Prior of Urquhart as soon as the first vacancy occurred
in that priorship. A chapter meeting of the Moray Cathedral was
held in 1358, at which John, Abbot of Dunfermline, asserted his
rights of patronage at Urquhart. This was the occasion when John
de Black became Prior of Urquhart. In 1388, Alexander Bar, Bishop
of Moray, laid claim to the patronage of Urquhart, but could not
establish his alleged right.!
CHARGES OP IMMORALITY AGAINST THB URQUHART MONKS.
About the middle of the 15th century the monks of Urquhart are
said to have become very licentious. Their immorality is clearly
proved by two letters of Columba, Bishop of Moray. One of these
was addressed to the Abbot of Dunfermline, and the other was a
summons to Prior Raeburn. In the letter sent to the Abbot of
Dunfermline, the bishop tells him that he was wilhng to sanction
a commission at Urquhart on account of "crimina, scelera, et
flagitia" against the prior and monks there. This visitation of
Urquhart had previously received the royal assent. The prior
was summoned to appear in the chapter-house of the monastery
on February 9th, 1454. Then investigation was to be made into
the conduct of the monks, and judgment given either by the bishop
himself or by John Schaw, procurator of the Abbey of Dunfermline.
The result of the inquiry is not known, but the letters of the bishop
show that there were charges of immorality against the Urquhart
monks. J REASONS POR UNITING PLUSCARDYN AND URQUHART.
The reason for uniting these two priories was likely the poverty
of both. This appears from a bull of Pope Nicholas v., who had
received the petition for union from John Benale, Prior of Urquhart.
The prior in his petition stated that the monks of Urquhart were
* Beg. Morav., pp. 43, and Tab. 46. ! Beg. de Dunfermline, pp. 266, 267.
X Ibid., pp. 282, 283; and Macphail's Pluscardyn, pp.106, 107.

^6 Historic Episcopate in the Diocese of Moray.

reduced to two, while the number at Pluscardyn was seldom more
than six. John Benale proposed that the brothers of Urquhart
should remove to Pluscardyn, as the buildings there were more exten
sive and stately. The possessions and revenues of both priories were
to be united, and the newly-combined fraternity was to adopt the -
rule and dress of Dunfermline. Andrew Haag, Prior of Pluscardyn,
was a party to the arrangement, and agreed to retire upon a pension, ,
William de Boyis, Sacristan of Dunfermline, was appointed to receive
the professions of the united brothers, and to take formal possession
of the house. Abbot Richard issued the commission to William de
Boyis on November 8th, 1454.*
WILLIAM DE BOYIS AND JOHN BENALE EXCHANGE OFFICES.
On November 7th, 1456, Abbot Richard of Dunfermline wrote to
John Benale, Prior of Pluscardyn, forwarding to him at the same time
a commission in favour of William de Boyis to punish and reform the
monks of Pluscardyn, as their religious life was not good. Good
results had not followed from the change of rule at Pluscardyn. The
old Benedictine rule was not more conducive to a pure religious Ufa
than the rule of Vallis Caulium. The sequel was that William de
Boyis resigned his office of Sacristan of Dunfermline, and was ap
pointed Prior of Pluscardyn, while John Benale, having demitted his
priorship, was made Sacristan of Dunfermline.! The white monks
of Pluscardyn were now entirely black monks of Dunfermline.
ALEXANDER DUNBAR, LAST CANONICAL PRIOR OP PLUSCARDYN.
As little can be said in favour of Alexander Dunbar as of Patrick
Hepburn, his diocesan. They both led immoral lives, and alienated I
from the Church the property of which they were merely the custo
dians. Alexander Dunbar made and signed charters in 1559 and
1560 in favour of his own daughter Beatrix and her husband, Alex
ander Innes of Crombie. Instead of reforming their own lives, Patrick
Hepburn and Alexander Dunbar were careful only to secure for ;
their descendants as much of the Church's property as possible. This
last monastic Prior of Pluscardyn died some time between September
12th, 1560, and February, 1561. The reformed religion was then
predominant in Scotland. %
* Beg. de Dunfermline, pp. 333-335.
\Ibid., pp. 339, 353; and Macphail's Pluscardyn, pp. 106-110.
X Macphail's Pluscardyn, pp. 121-127.

Bishop Ralph — Death of Alexander in. jy
LETTER OF JAMES COURTOIS.
James Courtois was prior of the monastery of Vallis Caulium in
France, and head or general of the order there. A Scottish priest,
William Thomson, had taken letters to the prior, neither signed nor
sealed, inquiring about the bishop's jurisdiction over the monasteries
of the order of Val des Choux. The Prior of Beauly seems to have
objected to the visitation of the Bishop of Ross. Prior James Cour
tois, writing to the said Prior of Beauly, certifies that the monasteries
of bis order were not exempt from episcopal visitation.* In the reign
of Alexander ii., Gilbert de Moravia, Archdeacon of Moray, became
Bishop of Caithness, and erected a cathedral at Dornoch, giving it a
constitution framed on the model of Elgin. The bishop at Dornoch
was the head of his cathedral chapter, whereas at Elgin the Bishop
of Moray sat as a simple canon. Alexander ii. died in a.d. 1249, and
was succeeded by his son, Alexander iii. This monarch became
known as "the Tamer of the Ravens," having so crushed the power
of the Norsemen in the battle of Largs that their dragon-shaped
prows were no more seen on Scottish shores.
ARCHIBALD, BISHOP OF MORAY, 1263.
Ralph, a canon of Lincoln, was elected to the diocese of Moray
after the death of Simon. He died before consecration, and then
Archibald, the Dean of Moray, was elected to the vacant see. This
bishop's name appears in the Moray Cliartulary in the years 1256,
1258, 1260, 1268, 1269, and 1287. He built the palace of Kinnedar,
and made it his principal residence. During Archibald's episcopate
the Earl of Ross was compelled to atone for an outrage he had
committed on the church of Petty. The fine he paid for this was
a large one, being the cession to the diocese of the lands of Catboll,
and other landed property -in Ross-shire. The church of Petty
always went with a canonry of the Moray Cathedral. Bishop
Archibald died on December 8th, 1298, and was buried in the
cathedral choir.! DEATH OP ALEXANDER III.
One dark night in March, 1286, Alexander iii., when riding along
the Fife coast, fell over a cliff near Kinghorn. Next moming the
* Macphail's Pluscardyn, p. 195 ; or, Macfarlane MSS. in Advocates'
Library. ! Keith's Catal. of Bishops, p. 82; Grub's Eccles. Hist., vol. i. p. 334.

78 Historic Episcopate in the Diocese of Moray.

dead body of the King was found at the foot of the cliff. Alexander
III. was a good King, and in the dark days that followed his subjects
long remembered the noble qualities of " the Tamer of the Ravens."
He was succeeded by his grand-daughter Margaret, whose father was
Eric, King of Norway. She was known as the Maid of Norway,
being only four years old when she became Queen of Scotland.
Ottobon, a papal legate, was, in Alexander m.'s reign, refused
permission to enter Scotland, and the Scottish monarch and clergy
declined to obey Pope Clement v., when they were ordered by him
to contribute one-tenth of their benefices to assist Prince Edward
of England in his crusade against the infidels.* All the Scottish
prelates, with the exception of the Bishops of Moray and Dunkeld,
were present at the Council of Lyons, in 1274.
The Maid of Norway, on her way home to be married to Edward,
son of Edward i. of England, died at Orkney. This sad event
postponed for 300 years the union of the English and Scottish
crowns. Twelve competitors now appeared for the Scottish throne, the
two principal being John Baliol and Robert Bruce. Baliol was more
in the direct line of descent than Bruce, but the latter was one
generation nearer to David I. Edward i. of England, whose media
tion was accepted by the Scottish nobles, awarded the crown to
Baliol. Provoked by the demands of the grasping " Longshanks,"
Baliol renounced his allegiance. He afterwards showed his craven
spirit by tamely submitting to Edward and renouncing the Scottish
throne. The English King invaded Scotland, garrisoned the Scottish
castles with his troops, and carried off to England the Lia Fail, or
Stone of Destiny. To destroy all written proofs of Scottish inde
pendence lie plundered the Scottish monasteries of their earliest
charters and historical documents. Wallace, who nobly fought for
Scotland's liberty, was at last defeated, and put to a barbarous i
death. The Scottish nation now welcomed as their King, Robert
the Bruce, the son of Baliol's rival. Edward advanced with his
army to put down the revolt, but died on his way close to the
Scottish borders. His tyranny had implanted in Scottish breasts
an indelible hatred of his name. Before the death of Alexander ill.,
Scottish writers speak of him as the " gloriosus Christi miles " ; after
the war of independence he was "Edwardus Tyraniius," or "Malleus
Scotorum." "* Begist. Episcopat. Moravien. , p. 140.

FROM ROBERT THE BRUCE TO THE
SCOTTISH REFORMATION.
CHAPTER VI.
ECCLESIASTICISM OF THE MIDDLE AGES.
" Scots, wha ha'e wi' Wallace bled,
Scots, wham Bruce has often led ;
Welcome to your gory bed,
Or to victory."
"Now 's the day, and now 's the hour ;
See the front of battle lower ;
See approach proud Edward's power —
Chains and slavery ! " Burns.
SCOTTISH INDEPENDENCE ACKNOWLEDGED BY THB POPE.
Robert the Bruce was crowned at Scone on March 27th, 1306, a
coronal of gold being substituted for the crown, and the coronation
robes being provided by the patriotic Bishop of Glasgow. It was
midsummer, 1314, before Edward with an army entered Scotland to
dispute the claim of Bruce. " Proud Edward's power " advanced,
only to be overthrown. At Bannockburn his army of 100,000 men
was totally routed, and 30,000 of England's bravest were left dead
upon the field. The victory secured to Bruce the Scottish throne,
and at the same time the liberty of Scotland. The English King was
no more successful in his appeal to Rome than to arms. The Pope,
having sent letters addressed to Bruce as the Governor, and not as
the King of Scotland, the latter refused to read them. He said, " I
will pay no attention to any bulls which are not addressed to me as
the King of the Scots." England was in a.d. 1328 compelled to
acknowledge the independence of Scotland, the sister of Edward iii.
being then betrothed to David, the only son of the Bruce. A bull of
Pope John declared that the Scottish kings at their coronation were
to receive the crown and the rite of unction from the Bishop of S.
Andrews.* * Grub's Ecclesiastical History, vol. i., pp. 340, 341, 347.

8o Historic Episcopate in tlie Diocese of Moray.

DAVID DE MORAVIA, BISHOP OF MORAY.
David de Moravia was consecrated at Anagiri on June 28th,
1299. He was a true Scotchman, and a zealous supporter of the
Bruce. Edward i. charged him with consenting to the death of John
Cumine. From the pulpit he stirred up the patriots of Moray to
fight for their King and country, telling them that in doing so they
were serving God as acceptably as if they were crusaders in the Holy
Land. This bishop suffered for his patriotism, having at one time to
flee for refuge to the Orkney Islands. Edward Longshanks demanded
the surrender to England of the refugee, but the King of Norway
refused to give him up.* Bishop David Moray founded the Scots
College at Paris in 1325. This was at first an endowment in the
Paris University for Scottish students, those from the diocese of
Moray to have the preference. In August, 1326, Charles le Bel, King
of France, confirmed the foundation, which afterwards became the
Scots College.! The learned and patriotic prelate died on January
20th, 1326, before his foundation at Paris was fully established and
confirmed. He was buried in the choir of Elgin Cathedral.
JOHN PILMORE, BISHOP OP MORAY.
John Pilmore was a son of Adam Pilmore, burgess of Dundee.
This is proved by an indenture dated S. Valentine's Day, 1326. To
this document Adam de Pilmore, burgess of Dundee, appended his
seal along with the seal of the venerable father in Christ, John, by
the grace of God Bishop of Moray, and son of the same Adam de
Pilmore. This bishop was the elect of Ross when he was appointed
to the see of Moray. His consecration by Pope John xxii. took place
at Avignon on March 30th, 1326.! An authentic document dated
1333 shows that the bishop completed at Paris what his predecessor
had begun. The Scots College continued in the University of Paris
till the time of the Reformation. The foundation was administered
chiefly by the bishops of Moray, who, as representing the founders
and patrons, presented to the House, and arranged about the
directors and superiors. John Pilmore died at his castle of Spynie on
S. Michael's Eve, 1362.§ In another part of this volume it will be
* Begist. Episcopat. Moravien., p. 359.
t Keith's Catalogue of Bishops, pp. 82, 83 ; and Mackenzie's Lives of
Scottish Writers, vol. ii., pp. 6, 7. X Begis. Epis. Morav.,pp. 359, 360.
§ Keith's Catalogue of Bishops, p. 83; and Mackenzie's Lives of Scottish
Writers, vol. ii. , pp. 6, 7.

Bishop Bar — The Wolf of Badenoch.

seen how this prelate established his right of visitation at Plus
cardyn. *
King Robert the Bruce died on June 7th, 1329, and his body
was buried at Dunfermline. Douglas, who was commissioned by
the dying monarch to carry his heart to the Holy Sepulchre, was
slain in battle by the Moors of Spain, and the heart, brought back
to Scotland, was deposited in Melrose Abbey.
David II., who succeeded to the Scottish Crown, was only five
years of age when his father died. He and his Queen, Joan, were
crowned at Scone on November 24th, 1331. Five times during his
reign did Edward iii. invade Scotland, penetrating at one time as far
as Inverness. David having invaded England was, in 1346, taken
prisoner at the battle of Neville's Cross. He was released in 1357
on the payment to England of £100,000. David, always ready to
sacrifice his country's freedom, had neither principle nor ability.
The unworthy son of a noble sire, he died at Edinburgh in 1371.
Robert ii., the High Steward of Scotland, whose father, Walter,
had married Marjory, the eldest davighter of Robert Bruce, succeeded
his uncle, David. His reign was much disturbed by the turbulence of
his barons. He was the founder of the Stewart line of Scottish kings,
and died in 1390. ALEXANDER BAR, BISHOP OP MORAY.
Alexander Bar, Decretorum Doctor and Liceniatus in Legibus, was
consecrated at Avignon by Pope Urban v. in 1372. The name of this
bishop appears on various charters in the 19th year of Robert ii.!
Alexander's name is mentioned in 1374, when Robert ii. held a full
Parliament at Scone. The Wolf of Badenoch, as related in the history
of Elgin Cathedral, sorely harassed this bishop by burning his cathe
dral church and city. The bishop's demands brought the depredator
to repentance and public confession of his sacrilege. Alexander
began the work of restoration, appealing, as he said, "for assistance
in building my church, which was the special ornament of our father
land, the glory of the kingdom, the delight of strangers and of com
ing guests, the praise and exaltation of praise in foreign lands, in the
multitude of those ministering, in most beautiful adornment, and in
whatsoever, as is believed, God was rightly worshipped." \ Sir Thomas
Dick Lauder has told the story of the " Wolf of Badenoch " in a most
* Ante, p. 65. t Moray Chartulary.
X Begis. Episcopat. Moravien., p. 204 ; Keith's Catal. of Bishops,^. 83.
p

82 Historic Episcopate in the Diocese of Moray.
entertaining work of fiction. Alexander Bar wrongly claimed the
right to appoint the Prior of Urquhart in his diocese. In 1388, a
complaint was made against the bishop for having appointed John
Mason to the priory. William de Bushby, a monk of the convent,
made the protest in the name of the prior, the brethren, and all it
might concern. The appellant alleged that Adam de Hadyngton had
been lawfully appointed head of the Urquhart house, and, in the cathe
dral church of Moray, he called to witness not only men on earth but
also holy Apostles in heaven. The bishop sisted procedure, and
referred the matter to the civil power. King Robert sent a letter to
the bishop, and a parliamentary decree to the Viscount of Elgin, by
which William de Bushby was ordered to resign the priorate to Adam
de Hadyngton. An obvious mistake was made in substituting the
name of William de Bushby for John Mason. The decision was
against the bishop, and his nominee was rejected. Bishop Alexander
died on March 15th, 1397, and was buried in the choir of his
cathedral. Robert iii. succeeded his father in 1390. His original name,
John, thought to be one of ill omen as being the same as the
Christian name of Baliol, was changed to Robert. He was a mild
and gentle King, but quite unfit to cope with the anarchy of his
day. James, the only surviving son of the King, having been
sent for safety to France, was captured by one of the cruisers
of Henry iv. of England. This misfortune broke the heart of
Robert iii., and he died in 1406.
During a schism in the papacy, the Scottish Estates, in 1401,
directed that, so long as the division lasted,, appeals from sentences
of excommunication might be made from the Bishop to the Con
servator, and from the Conservator to the Provincial Synod.!
James i., afterwards called the Poet King, was a prisoner in
England when his father died. Henry iv. gave him an excellent
education. He knew Latin and French, was passionately fond
of English poetry, and composed a poem called " The King's Quhair,"
or " The King's Book," during his captivity. Restored to his country
in 1424, he did much to reduce it to rule and order. He exhorted
the Benedictine and Augustinian Orders to prove themselves worthy
of their magnificent endowments. In 1427, the Poet King was bar
barously slain by conspirators at Perth.
* Beg. Morav., 350-352 ; and Macphail's Pluscardyn, pp. 103, 104.
! Grub's Ecclesiastical History, vol. i. , p. 357.

William de Spynie — fohn Innes — Henry Leighton. 83
WILLIAM DE SPYNIE, BISHOP OP MORAY.
William de Spynie, Chantor of Moray and Decretorum Doctor,
was consecrated by Pope Benedict xm. on September 16th, 1397.
In the following year he took a prominent part in establishing the
election of Alexander de Pluscardyn to the priorship of that monas
tery. He continued the restoration of Elgin Cathedral begun by
Alexander Bar. In the Moray Chartulary the bishop names four
of his predecessors, Archibald, David, John, and Alexander. William
de Spynie died in the Chanonry of Elgin on August 2nd, 1406. He
was buried in the choir of Elgin Cathedral.*
JOHN INNES, BISHOP OP MORAY.
John Innes, Bachelor of Laws, was parson of Duffus. He was
consecrated on January 23rd, 1407, by Pope Benedict xm. He went
on with the restoration of his cathedral, which his predecessors had
endeavoured to accomplish. He died on April 25th, 1414, and
was buried in Elgin Cathedral at the base of the pillar which
supported the main tower. The fall of the steeple in 1711 destroyed
the inscription on his tomb. It ran as follows : —
" Hie jacet Reverendus in Christo Pater, D.D., Joannes de Innes,
hujus ecclesise quondam Episcopus Moraviensis, qui hoc notabile
opus extruxit, et per septennium Episcopale munus tenuit."!
("Here lies the Reverend Father in Christ, John Innes, D.D.,
formerly bishop of this church of Moray, who raised this memorable
work and held the Episcopal office for seven years.")
HENRY LEIGHTON, BISHOP OP MORAY.
When the canons of the cathedral met to elect a successor to
Bishop Innes, they agreed that he who should be elected to the
episcopate out of their number, should set apart yearly one-third
of the revenues of the see to continue the restoration of the Elgin
Cathedral. On this understanding they elected Henry de Leighton,
who, like his predecessor, had been parson of Duffus. The new
bishop was also Chantor of Moray, Doctor of Laws, and Baccalaureus
in Decretis. He belonged to Forfarshire, and was consecrated at
Valencia on March Sth, 1415, by Benedict xm. The same Pope had
consecrated two of his predecessors. In 1423, Henry Leighton
became Bishop of Aberdeen. He was one of the commissioners sent
* Begist. Episcopat. Moravien., p. 360. t Young's Elgin, p. 670.

84 Historic Episcopate in the Diocese of Moray.
to London to negotiate the ransom of James i., and returned home
with that King. Bishop Henry Leighton was one of the most
eminent men of his day.* DAVID, BISHOP OP MORAY.
Nothing is known of this bishop. He is named in Keith's Cata
logue and in the Moray Chartulary ; but Professor Grub thinks that
both Bishop Keith and the editor of the Moray Chartulary were
mistaken, and that there was no such Bishop of Moray as David
at this time.! COLUMBA DE DUNBAR, BISHOP OF MORAY.
Columba de Dunbar was of noble family, being descended from
the Earls of Moray. He was designated " Decanus ecclesise collegiatse
de Dunbar,'' when he was Dean of the collegiate church of Dunbar.
In 1429, he became Bishop of Moray. When, in 1433, this prelate
was about to pay a visit to Rome, he received leave from the King
of England to pass through that country on his way to the imperial
city. The safe conduct allowed the Bishop of Moray to have a
retinue of thirty servants. This permission shows that Columba
was a wealthy prelate. He was again allowed to go through England
the next year when proceeding to the Council of Basle. Columba
de Dunbar died in his castle of Spynie in 1435, and was buried ia
the aisle of S. Thomas the Martyr. J
APPEARANCE OP REFORMED OPINIONS.
Reformed opinions appeared in Scotland as early as the reign of
James i., the Poet King. His injunctions to the religious orders
were disregarded. A Provincial Council met at Perth in a.d. 1420,
but made no definite effort to reform abuses. New preachers arose,
crying loudly for a more earnest religion and a purer life. Instead
of reforming their lives, the leading ecclesiastics were too ready to
persecute and put to death the teachers of the new doctrines. Paul
Resby, an English priest, was executed at Perth for contending that
the Pope was not the Vicar of Christ, and, in 1433, Paul Crawar,
a German, was put to death at S. Andrews for teaching Hussite
doctrines. * Keith's Catalogue of Bishops, p. 67.
! Ibid., p. 84 ; Grub's Eccles. Hist, vol. i., p. 369.
X Keith's Catalogue of Bishops, p. 84.

Bishop Winchester. 85

One bright spot there was in the darkness of this period, and that
was the foundation of S. Andrews University in a.d. 1410. The
want of a university had been a great drawback to the Scottish
Church and nation. Forty years after this, Glasgow University was
founded. James IL of Scotland was seven years old when his father died.
When he came of age, he was well qualified to curb the refractory
spirits under his rule. The powerful house of Douglas was the main
hindrance to the firm establishment of the royal authority. James
was killed in 1460 at the siege of Roxburgh.
JOHN WINCHESTER, BISHOP OF MORAY.
John Winchester, an Englishman, came into Scotland in the
retinue of James i. Soon after his arrival he became royal chaplain
and prebendary of Dunkeld. He was a Bachelor of the Canon Law,
and in the course of time became Provost of Lincluden and Lord
Registrar. The charter of confirmation granted by James i. to the
monastery of Aberbrothock, mentions the election and confirmation
of John Winchester as Bishop of Moray. His consecration took place
in 1437, within the monastery of Cambuskenneth. During the min
ority of James 11. this bishop was frequently sent with the embassies
to England. The following writ in the Moray Cliartulary makes
allusion to John Winchester : —
" Sciatis nos, — et propter grata obsequia quondam genitori nostro
recolendee memorise . per Reverend . in Christo Patrem Johannem
Episcopum Moravien. consiliarum nostrum dilectum temporibus suis
multipliciter impensa . et per eundem nobis fideliter continuata . et
ad ejus preces et instantiam ipsi Episcopo — fecisse et infoedasse villam
de Spynie, liberum burgum in baronia."
This writ, by which Spynie was made a burgh in barony, shows
that the bishop was a great favourite at the court of the King. His
death took place on April 1st, 1460, and S. Mary's Aisle in Elgin
Cathedral was the place of his sepulture.*
James iil, son of the late King, succeeded his father on the
throne. He was married to Margaret, daughter of Christian i. of
Denmark. This marriage caused the Orkney and Shetland diocese
to become part of the Church of Scotland. King James was of a
retiring and studious nature, and associated with favourites, one of
whom, Cochrane, was hanged by the nobles over Lauder Bridge.
* Keith's Catalogue of Bishops, p. 85.

86 Historic Episcopate in the Diocese of Moray.
An insurrection took place, and the son of the King was proclaimed
sovereign instead of his father. The King was assassinated after
his troops were defeated at Sauchie Burn.
S. ANDREWS MADE AN ARCHIEPISCOPAL SEB.
In 1472, S. Andrews was made an archiepiscopal aud metro
politan see, the first archbishop being Patrick Graham. The suf
fragan sees were Glasgow, Dunkeld, Aberdeen, Moray, Brechin,
Dunblane, Ross, Caithness, Candida Casa, Argyll, Thc Isles, and
Orkney. JAMES STEWART, BISHOP OP MORAY.
James Stewart belonged to the noble family of Lorn. He was
Dean of Moray and Lord Treasurer of Scotland. His consecration
took place in 1460, but his episcopate lasted only for two years. He
died in 1462, and was buried in S. Peter and S. Paul's Aisle, on the
north side of Elgin Cathedral.*
DAVID STEWART, BISHOP OP MORAY.
David Stewart was the brother of the previous bishop, and parson
of Spynie. His name is to be found in the Moray and Dunfermline
chartularies. He built the great tower of Spynie Castle, which ou
that account was called David's Tower. The Earl of Huntly gave
much trouble to this prelate by keeping back the feu-duties of the
episcopal lands in Strathbogie. Huntly was excommunicated for his
obstinacy and sacrilege. The Abbot of Kinloss and tho Prior of
Pluscardyn having combined in their efforts for reconciliation, the
Earl submitted, and was absolved. David Stewart made some wise
regulations for his diocese, and governed it for fourteen years. He
died in 1476, and was buried at Elgin in the same aisle with his
brother. ! WILLIAM TULLOCH, BISHOP OF MORAY.
William Tulloch was Bishop of Orkney in 1477, when he was
elected to the see of Moray. He came from the family stock of the
Tullochs of Bonnington, in Forfarshire. James in. sent him to
Denmark in 1468, with other noble persons, to negotiate the mar
riage between the King and the Princess Margaret of Norway and
* Begist. Epis. Morav., pp. 255, 256 ; Keith's Catal. of Bishops, p. 85.
t Keith's Catalogue of Bishops, p. 85.

Bishop Andrew Stewart. 87
Denmark. Having succeeded in this embassy, he was appointed one
of the administrators of the Exchequer and Lord Privy Seal. In
1471, he was one of the ambassadors sent to the English Court.*
He governed the Moray diocese for five years, and died in 1482.
His remains were laid in S. Mary's Aisle in the Chanonry Church of
Moray.! ANDREW STEWART, BISHOP OF MORAY.
Andrew Stewart was the third son of Sir James Stewart, who bore
the surname of the Black Knight of Lorn, and married the widow of
James i. He was successively Sub-dean of Glasgow, Rector of Monk-
land, Provost of Lincluden, and Dean of Faculty of Glasgow Uni
versity, before he was elected to the diocese of Moray in 1482. In
the same year he was appointed Lord Privy Seal. The rolls of Parlia
ment of December, 1482, call him "Electus, confirmatus Moravien."
In the same writ the Kiug styles the bishop, " our beloved uncle,
Andrew, elect of Moray and Keeper of the Privy Seal."|
When, in 1483, Bishop Andrew Stewart was consecrated, he re
signed the custody of the Privy Seal. His name appears as the elect
of Moray in a charter to Alexander, Duke of Albany, Lord Lieutenant
of Scotland, and High Admiral. There is no date to the charter, but
it can be fixed from the fact that two of the bishop's co-witnesses
were John, Bishop of Glasgow, and James, Bishop of Dunkeld. These
two bishops died respectively in 1482 and 1483. In the year 1488,
James in. granted a confirmation and enlargement of the burgh of
Spynie. The following kind expressions occur in the writ : — ^" And
for the special trust, cordial love, and singular favour which we bear
towards the Reverend Father in Christ, our uncle, Andrew, now
Bishop of Moray, for his faithful and thankworthy service, help, and
counsel oftentimes paid and rendered to us in times past. At Aber
deen, 16th April, 1488."§ James iii. signed this charter just two
months before his assassination. In another place, Andrew, Bishop
of Moray, is called " frater germanus Jacobi comitis de Buchan, 1501."
The bishop died that same year, and his remains were carried to their
last resting-place in the choir of Elgin Cathedral. ||
James of the Iron Belt, or James iv., succeeded his murdered
* Keith's Catalogue of Bishops, pp. 131, 1,32. ! Ibid., p. 86.
XActs of Parliament of Scotland, vol. ii., pp. 118, 142; and Keith's
Catalogue of Bishops, p. 86.
§ The original writ is in Latin. || Keith's Catal. of Bishops, p. 86.

88 Historic Episcopate in the Diocese of Moray.
father in 1488. He had not been a free agent when the insurrection
raised him to the throne. Yet, struck with remorse for the part he
acted, he wore around his waist a chain, or belt of iron, increasing
the weight of it as the years went on.
Archbishop Graham was forbidden by the State to exercise the
functions of metropolitan. He was not a favourite at court, and
his exalted authority was resisted. The archbishop, having been
found guilty of simony and schism by a papal legate, was deprived
of all his dignities and banished. His successor, William Sheves,
experienced no opposition to the exercise of his authority as Arch
bishop of S. Andrews. GLASGOW MADE AN ARCHBISHOPRIC.
The see of Glasgow was erected into an archbishopric in 1492, the
dioceses of Dunkeld, Dunblane, Galloway, Argyll, and Glasgow being
withdrawn from the province of S. Andrews to that of the Arcjibishop
of Glasgow. Afterwards Dunkeld and Dunblane were restored to
S. Andrews, and The Isles was annexed to Glasgow. In this way was
completed the hierarchical organisation of the Scottish Church.
The Lollards of Kyle, a party of Scottish reformers, were sum
moned before James iv. on a charge of heresy. They escaped
punishment, probably from the King's aversion to persecution.
In A.D. 1513, James iv. was defeated and slain on the fatal field of
Flodden. He was a strict administrator of the law, but was not
blameless in his private life.
ABERDEEN UNIVERSITY POUNDED.
A happy event for Scotland, in the reign of James iv., was the
foundation of Aberdeen University. King's College, Aberdeen, was
founded in 1494, and the University was established on February
10th, 1495. SECULARISATION OP THE CHURCH.
Secularisation was the dark blot upon tbe Scottish Church in the
reign of James iv. Some were then appointed to the richest benefices
who were neither qualified nor required to perform any ecclesiastical
function. One glaring instance was the appointment to the Arch
bishopric of S. Andrews of the King's illegitimate son, Alexander
Stewart. The young man was then sixteen years of age, and the
disgraceful proceeding received the papal sanction. The young

Bishop Andrew Foreman. 89
archbishop was a favourite pupil of Erasmus. He died on Flodden
field by the side of his royal father.
ANDREW FOREMAN, BISHOP OF MORAY.
Andrew Foreman was a son of the laird of Huttown, in Berwick
shire. He was Proto-Notary Apostolic in Scotland in 1499, and in
1501 he was elected to the see of Moray. At the same time he held
in commendam the priories of Pittenweem in Scotland and Cottingham
in England. This prelate was sent to the English Court, with the
Archbishop of Glasgow and the Earl of Bothwell, to arrange about
the marriage of James iv. and Margaret Tudor. Bishop Andrew
Foreman was one of another commission sent to settle the terms
of a peace between Scotland and England. Writs and charters style
him "Episcopus Moravien. et Commendatarius de Pittenweem in Scotia
et Cottingham in Anglia." Once again the bishop went to England,
at the desire of James iv., to procure a conference between the latter
and King Henry. In the deed of this appointment, the King of
England is called "frater et consanguineus noster amantissimus."
The Moray Chartulary styles the bishop — " Andreas, miseratione
divina, Moraviensis episcopus, commendatarius perpet . monasterium
de Dryburgh et Pittinveme et Cottingham in Anglia, Sancti Andrese et
Eboracen . Diocesium." A treaty of confederation, made at Edinburgh
in 1512, has the bishop's designations as Bishop of Moray and Com
mendator of Dryburgh. Louis xii. of France conferred upon Bishop
Andrew Foreman the archbishopric of Bourges, in France ; and so
much did James iv. appreciate his services that he entreated Julius 11.
to raise him to the dignity of cardinal. This was probably prevented
by the altered relations between Scotland and the court of Rome after
the battle of Flodden.* After the youthful Archbishop Stewart fell
upon Flodden field, there were three competitors for the archbishopric
of S.Andrews. These were, Andrew Foreman, Bishop of Moray ; John
Hepburn, Prior of S. Andrews; and Gavin Douglas, Provost of S. Giles'
Collegiate Church, Edinburgh. Pope Leo x., with whom Foreman as
an able statesman possessed much influence, gave the preference to
the Bishop of Moray. The latter, therefore, became Archbishop of
S. Andrews and legatus a latere, and the other candidates withdrew
from the unseemly contest. At the same time the abbacy of Dun
fermline in commendam was conferred upon the new metropolitan.
* Grub's Ecclesiastical History, voL i., p. 402.

go Historic Episcopate in the Diocese of Moray.

Archbishop Foreman died in 1522, and was buried in his own abbey
of Dunfermline.* JAMBS HEPBURN, BISHOP OP MORAY.
James Hepburn was the third son of Adam, Lord Hailes, his
brother being Patrick, the first Eari of Bothwell. After being rector
of Partoun, he was promoted to the abbacy of Dunfermline in 1513.
He was constituted Lord Treasurer of Scotland three months before
the fatal battle of Flodden. Becoming Bishop of Moray in 1516,
James Hepburn resigned the Lord Treasurership. Then he was styled
" Rector de Partoun, nunc Moravien. ecclesise postulato." His death
took place in 1524, and he was buried in his own cathedral church
of Moray, in St. Mary's Aisle. Bishop James Hepburn's tomb is near
that of the Earl of Huntly.!
JAMES V. MARRIED TO MARY OP LORRAINE.
On the death of James iv. at Flodden the Queen-Dowager was
entrusted with the regency. She married the Earl of Angus, the
head of the Douglas family, thus throwing the education of the
young King into the hands of the Douglases. In 1528, James, escfip-
ing from them, assumed the reins of government himself. He was
strongly supported by James Beaton, Archbishop of S. Andrews, who
was at the head of the French influence in Scotland. The King
was helped by this prelate to resist the insidious attempts of King
Henry of England against Scottish independence, James v., a year
after the death of his first wife, was married to Mary of Lorraine.
ROBERT SHAW, BISHOP OP MORAY.
Robert Shaw, or Schaw, was a son of the laird of Sauchie in Stir
lingshire, and succeeded his uncle, George, as Abbot of Paisley. The
King's letters-patent for this appointment were dated March 1st,
1498. Shaw became Bishop of Moray in 1524, Moray Chartulary
contains the following writ sent by this prelate to George Lokcart,
Professor of Sacred Theology at the Scots College of Paris : —
" Robertus, miseratione divina, Moravien. episcopus, venerabili et
egregio viro Magistro Georgio Lokcart, sacrte Theologias professori, ac
prseposito ecclesise collegiatse de Crychtoun, Scoto-Parisiis, salutem,
cum benedictione divina. De vestris prudentia, scientia et circum^
* Spottiswood, vol. i., p. 122 ; Keith's Catal. of Bishops, pp. 22, 86, 87.
! Keith's Catal. of Bishops, p. 87 ; Preface to Chartulary of Moray, p. xv.

Bishop Robert Shaw — Progress of Reformed Opinions. 91
spectione, plurimam in Domino fiduciam habentes, bursas per quon
dam reoolendse memorise Moraviensem episcopum, prsedeoessorem
nostrum Parisiis fundatas, de Gresie nuncupatas, ad nostramque et
nostrse sedis cathedralis Moraviensis Prselati pro tempore, ex primseva
sua fundatione, dispositionem ; provisionem et donationem, pleno jure
spectantantes cum per cessum, decessum, dimissionem, resiguationem,
seu alias quovismodo vacare contigerint, scolaribus studentibus,
secundum fundationis tenorem, personis qualificatis et Scotis, et prEe-
cipue, Moraviensi diocesi oriundis providendi ; disponendi ; et oon-
ferendi, regendi ; manuteneridi ; defendendi ; eorum mores, et exces-
sus corrigendi et reformandi et causantibus demeritis, deponendi et
deprivandi . aliosque eorum locis imponendi, c'seteraque omnia alia et
singula quse in prsemissis nobis ex fundatione facienda incumbunt et
necessaria fuerint, seu quomodolibet opportuna agendi gerendi et
exercendi nostram tenore prsesentium, committimus potestatem, et
facultatem in Domino impertimur specialem, prsesentibus ad arbitrium
nostrum duraturis ; In cujus rei testimonium, hiis nostris commis-
sionis literis, manuali subscriptione nostra munitis, sigillum nostrum
rotundum affigi fecimus, apud oppidum Edinburgi, die decimo quinto
mensis Januarii, anno Domini millesimo quingentesimo vigesimo
sexto, et nostrse consecratiouis anno secundo."*
The death of Bishop Shaw took place in 1527. He was buried in
the Elgin Cathedral, between the tombs of Bishop Alexander Stewart
and Bishop Andrew Stewart.
PROGRESS OP REFORMED OPINIONS.
Cardinal David Beaton succeeded his uncle as Archbishop of S.
Andrews, and soon became the King's principal adviser. During his
primacy there began that religious movement which was destined to
overthrow the Pope's influence in Scotland. The tenets of the Ger
man reformers were much furthered by the art of printing, and the
closer intercourse between Scotland and the continent of Europe. In
February, 1528, Patrick Hamilton suffered death at the stake for
preaching the new doctrines, and his execution at S. Andrews will
be an everlasting stain upon the memory of Cardinal David Beaton.
Other martyrs for Lutheran opinions in his episcopate were Henry
Forrest, a Benedictine monk; Thomas Foret, vicar of Dollar; Kello
and Beveridge, two Black Friars; Duncan Simon, a priest at Stirling ;
and Richard Forrester, a layman. Henry vm. of England proceeded
* Begistrum Moraviense, pp. 253, 254.

Historic Episcopate in the Diocese of Moray.

to York to meet the King of Scotland, whom he was anxious to secure
as an ally in his struggle with the court of Bome. The English
King waited in vain for the King of Scotland, who never came to the
trysting place. James v. died in 1542, on hearing of the disgraceful
rout of his army at Solway Moss. On his death-bed, at Falkland, he
was told of the birth of his daughtei', and, thinking of the way the
Scottish crown had come to the Stewart family, the dying King
exclaimed — "It cam wi' a lass, and it will gang wi' a lass."*
ALEXANDER STEWART, BISHOP OP MORAY.
Alexander Stewart was the son of Alexander, Duke of Albany,!
and of Catherine Sinclair, his wife, daughter of William, Earl of
Orkney and Caithness. A Scottish Parliament in 1516 declared
Alexander Stewart to be illegitimate, long after his parents were dead,
because the marriage had been within the forbidden degrees of affinity.
Soon after this he became an ecclesiastic, and received rapid promo
tion, from his aristocratic connection. He became Prior of Whitern,
and then Abbot of Inchaffray. His brother, John, Duke of Albany,
then Regent of Scotland, made him Abbot of Scone. In 1527,
Alexander Stewart became Bishop of Moray, but still held the Abbey
of Scone in commendam. During his episcopate, George, Prior of
Pluscardyn, was appointed coadjutor and successor to Gavin Dunbar,
Bishop of Aberdeen. Alexander Stewart died in 1534, and was buried
in his own monastery of Scone. J
PATRICK HEPBURN, BISHOP OF MORAY.
Patrick Hepburn was a son of Patrick, the first Earl of Bothwell.
He received his education from his uncle, John, Prior of S. Andrews,
and, in 1522, became his successor in that priory. When he was
advanced to the see of Moray in 1535, he held at the same time the
Abbey of Scone in commendam. Patricius, Bishop of Moray, was one
of those who, in the name of the community of Scotland, subscribed
the letters giving power to treat of the marriage of Queen Mary with
Francis, the Dauphin of France. This Bishop of Moray became
notorious as the great despoiler of the Church. He cast his covetous
eyes upon some of the possessions belonging to the Priory of Plus
cardyn, and was, on that account, engaged in constant litigation with
*Knox, vol. i., appendix, pp. 512-514.
t Alexander, Duke of Alh^-ny, was son of James li.
J Keith's Catal. of Bishops, p. 88; Grub's Eccles. Hist., vol. ii., p. 4.

Bishop Patrick Hepburn. . 93
Alexander Dunbar, the last monastic prior. In 1549, the bishop and
prior agreed to submit the cases in dispute to, arbitration, but the
grasping prelate would never fix a convenient time and place for the
meeting of the arbitrators. The submission agreed to by the con
tending parties contained the following words — " The said Reverend
Father shall make no pursuit nor diligence, nor demand any com
mission or rescript from the court of Rome in any cause or causes
of appeal or appeals interposed by him."* In these words Bishop
Hepburn bound himself to make no appeal to the Pope. The same
prelate feued the lands of Inchbrook in Western Alves to Alexander
Anderson and others.! Iu 1566 Patrick Hepburn granted a charter
of the lands called " the Bishopric's Mylne," and other property, to
James Innes of Drainie and his wife. The same ecclesiastical de
predator granted a charter of confirmation in 1570 of the lands of
Morriston in favour of John Annand, Provost of Elgin. Hepburn
resided at that time in Spynie Castle. Charters for the same lands
had previously been given by William de Spynie and David, bishops
of Moray. In after days Bishop Alexander Douglas recovered these
lands for the Church, but they came in the course of time into the
possession of Robert Martin, whose right was confirmed by Bishop
Murdoch Mackenzie in 1672. The rapacious bishop also granted to
John Annand, Provost of Elgin, a charter of confirmation for the
lands of Burgh Briggs. The worst feature of the spoliation of Church
lands by Hepburn was his giving the same to his illegitimate children.
Thus he granted the estate of Aldroughty to David and Thomas
Hepburn in liferent. These were illegitimate children of the bishop.
These same lands and others he afterwards conveyed to the Earl of
Moray, to gain in that way the power to possess himself of the rest.
At the Reformation Patrick Hepburn shared the fate of the other
bishops of the old regime. He cared little for his Church, and was
allowed to keep possession of his episcopal palace till his death. Some
idea of the great change about to take place in ecclesiastical affairs
must have occurred to Bishop Hepburn's mind, for as early as 1540
he began to lease out the lands belonging to the bishopric. In the
various deeds he is styled "Monasterii de Scona commendatarius
perpetuus," as well as "Episcopus Moraviensis." During his episco
pate, John BeUenden, the well-known translator of Boece's History,
was made Archdeacon of Moray. Patrick Hepburn ended his ill-spent
* Macphail's Plu,scardyn, pp. 124, 125, 242, 243.
t Begistruin Moravie-nse, p. 408,

94 Historic Episcopate in the Diocese of Moray.

life at Spynie Castle on June 20th, 1573. His remains were interred
in the choir of the cathedral church of Moray.*
THE CHURCH LANDS OP MORAY.
These lands, which Bishop Patrick Hepburn sold or gave away,
were, in 1451, erected into the barony of Spynie by James ii. Next
year the barony was made a free regality or royalty in favour of the
Bishop of Moray and his successors. This dangerous jurisdiction
lasted till the middle of the eighteenth century, and gave to the
lord of regality the right to try any tenant or vassal brought before
another court. The legal authority of the bishop extended to all
his lands in Elgin, Nairn, Inverness, Ross, Banff, and Aberdeen. It
also comprised the nine baronies of Kineddar, Spynie, Birnie, Rafford,
Ardclach, Keith, Kilmylies, Strathspey, and Minmore.!
SPREAD OF THE NEW DOCTRINES.
The new doctrines continued to spread, and were openly favoured
by the Regent, the Earl of Arran. He was the head of the powerful
house of Hamilton, and was raised to the dignity of Regent in opposi
tion to Cardinal David Beaton. The Scottish Parliament in 1543
passed an Act allowing the Scriptures to be translated into the
English or Scottish language. ACCESSION OF QUEEN MARY.
Mary Queen of Scots was five days old when her father died.
She was crowned at Stirling, in 1543, by the Archbishop of S.
Andrews. Arran, the Regent, ratified a marriage treaty, by which the
infant Queen was to be married to Edward, the son of Henry vm. of
England. On the other hand the Scottish Estates, refusing to be
bound by the treaty, wished to renew the ancient league with France,
In retaliation for this the Earl of Hertford entered Scotland, and
pillaged the great abbeys of Holyrood, Melrose, Dryburgh, Kelso, and
Jedburgh. George Wishart, a preacher of the Reformed doctrines, was put to
death at S. Andrews in 1546. He had led an exemplary life, and his
death was a greater blow to the Church of Rome in Scotland than to
the progress of the Reformation. Three months after the burning of
Wishart, a party of reformers burst into S. Andrews Castle, put
Cardinal Beaton to death, and suspended his bleeding body from the
* Keith's Catalogue of Bishops, p. 88, t Young's Spynie, pp. 129, 130.

Mary of Lorraine — Provincial Councils. 95
battlements in the sight of all the citizens. Beaton was an able
statesman, but did not lead a blameless life. After the murder of
the cardinal, the reformers seized the castle of S. Andrews, where
John Rough, an ex-Dominican friar, and John Knox, the great Scottish
reformer, preached the new doctrines to the garrison. The castle was
taken on the arrival of a French fleet, and Knox and his associates
were carried prisoners to France.
MARY OF LORRAINE BECOMES REGENT.
The Scottish Parliament in a.d. 1548 decided that the young
Queen of Scots was to be married to the Dauphin of France, and
sent to that country for safety. Mary of Lorraine, the queen-mother,
became Regent in a.d. 1554, and her daughter was publicly married
to the Dauphin in a.d. 1558.
John Hamilton, Bishop of Dunkeld, succeeded Cardinal David
Beaton as Archbishop of S. Andrews, and in a.d. 1551 James Beaton,
Abbot of Arbroath, became Archbishop of Glasgow.
PROVINCIAL COUNCILS.
A Provincial Council met at Linlithgow in a.d. 1549. Among
those present there were Patrick Hepburn, Bishop of Moray, Robert,
Bishop of Orkney and Commendator of Kinloss, the Prior of Plus
cardyn, and James, the young Earl of Moray, who was only eighteen
years of age, as Commendator of the Priory of S. Andrews. The
Council, knowing that the calamities which had come upon the Church
were due mainly to the ignorance and corrupt lives of the clergy,
enacted fifty-seven, new canons to correct the prevailing abuses. All
this was of no avail, so long as such men as Patrick Hepburn and the
Prior of Pluscardyn did not begin the reformation with an amend
ment of their own depraved lives.
Another Provincial Council, which met in a.d. 1552, ordered
the publication of the catechism on the Creed, the Lord's Prayer, and
the Ten Commandments.
The ecclesiastical authorities resorted to persecution instead of
self-reformation. Adam Wallace was executed on the Castle Hill of
Edinburgh, exclaiming, when the first fagot was lighted, " Let it
not offend you that I suffer death this day for the truth's sake. The
disciple is not above his Master."*
But persecution and the enactment of canons could not stay the
* Foxe's Book of Martyrs.

96 Historic Epicsopate in the Diocese of Moray.
advancement of the tide of Reformation, Onwards that tide was
rolling with gathering force ; and was there no Augustine nor Bene
dict, no Bernard nor Waltheof, to rouse the bishops and clergy to a
sense of the doom impending upon their Church and order ?
Mary of Lorraine, a princess of great ability, wished to tolerate
the Reformation party as long as they acted peacefully towards the
government. Her authority was supported by French troops, and her
preference for foreigners did not conciliate the Scottish mind, ever
jealous for Scotland's independence.

JOHN KNOX.
John Knox, who was taken prisoner at S. Andrews, was born at
Gifford, near Haddington, in a.d. 1 505. He pursued his studies at the
Universities of Glasgow and S. Andrews, under the famous John Mair.
The preaching of Thomas Guilliam, a Black Friar, made a deep
impression upon his mind, and led him to join the Reformed party.
In A.D. 1549, he was released from captivity on the intervention of
Edward vi. of England, to whose court he at once repaired. Sent
by that monarch to Berwick-on-Tweed, he there preached against the
doctrines of Rome. Mary's accession to the English throne caused the
re-enactment of the laws against heresy, and the flight of Knox. At
Geneva the Scottish reformer met Calvin, and there and at Frankfort*'
on-the-Maine he ministered to the English congregations. His first
wife was Marjory Bowes, descended from a good English family.-
When Knox returned to Scotland in a.d. 1555, the Lord James, Prior
of S. Andrews, Lord Erskine, the Earl of Argyll, James Erskine of
Dun, William Maitland of Lethington, and many other notables of
the day, flocked to hear him preach. At the house of Erskine of
Dun, most of the nobles of the Mearns attached themselves to Knox's
party. Alarmed at the effect of the reformer's preaching, the Scottish
bishops summoned him to appear at Edinburgh on May 15th, 1556.
This citation was abandoned, and Knox publicly preached at Edin
burgh upon that day. Again he was summoned before the bishops,
and his effigy burned at Edinburgh. From Geneva, where he had
gone on receiving a call from the English congregation there, the
reformer issued a protest against the "most unjust sentence pro
nounced against him by the false bishops and clergy of Scotland."
In his absence William Harlaw and John Douglas, a Carmelite friar,
advocated the reformed doctrines at Edinburgh.

First Covenant — Last Provincial Council. 97

FIRST COVENANT.
A document, afterwards styled the First Covenant, was signed at
Edinburgh on December Srd, 1557, by the Earls of Argyll, Glencairn,
Morton, the Lord Lorn, Erskine of Dun, and other chief men of their
party. The subscribers bound themselves to maintain the most
blessed Word of God and His Congregation, and renounced the
" Synagogue of Satan " and its idolatry.
On April 28th, there took place at S. Andrews the last execution
in Scotland for Protestant opinions. The victim was Walter Mylne, a
decrepit old man, a priest, and vicar of Lunan. He was carried to
the stake by the primate's retainers, as the public officers refused to
act. At the place of execution, he cried out in Latin, " I will go to the
altar of the Lord." Patrick Hepburn, Bishop of Moray, was one of
his judges. Such scenes and the evil lives of the clergy furnished the
strongest arguments for the Reformation.
LAST PROVINCIAL COUNCIL.
A Provincial Council, which met at Edinburgh in 1559, refused
to grant a request from the Reformed party that prayers should be
said and the sacraments administered in the vulgar tongue. A docu
ment, evidently coming from a reforming party within the Church,
urged reformation on the lines adopted by the Church of England.
This was the last Provincial Synod of the Scottish Church under the
old rigime. Its half-measures were not sufficient to avert the more
drastic Reformation that was close at hand.*
QUINTIN KENNEDY.
Quintin Kennedy, Abbot of Crossraguel, and a younger son of the
Earl of Cassilis, used his personal exertions to stop the progress of
the Reformation. He defended his Church, but admitted the abuses
that existed within it. A challenge to a public disputation was sent
by him to John Willock, a Reformed preacher. The proposal came to
nothing, as Willock would not accept the judgment of the ancient
fathers ih the interpretation of Scripture.
Events were fast hastening to a crisis, which was brought about
by a proclamation of Mary of Lorraine, forbidding any one to preach
or administer the sacraments without the authority of the bishops.
For disregarding this order, the Reformed preachers were summoned
* Knox, pp. 125-274 ; Grub's Ecclesiastical History, vol. ii., pp. 27-59.
G

98 Historic Episcopate in the Diocese of Moray.
to appear before the Justiciary Court at Stirling on May 10th, a.d.
1559. At this critical moment Knox returned to Scotland. "The
hour had come and the man." He accompanied the Protestant
barons to Perth, their intention evidently being to overawe the
Government. When the preachers did not appear at Stirling on
the appointed day, they were outlawed.

BURNING OP THE MONASTERIES.
On the day after this sentence had been , pronounced, Knox
preached a vehement sermon against idolatry, in the church of S.
John the Baptist, Perth. The feelings of the people were roused to
such an extent, that they destroyed the tabernacle and all the orna
ments of the church. On this becoming known in the city, a dis
orderly mob attacked the Dominican, Franciscan, Carmelite, and Car
thusian monasteries, and continued the iconoclastic work for two long
summer days. Nothing remained but the bare walls of the build
ings, the magnificent Charter-house, containing the remains of Scot-
laud's Poet King, being also levelled to the ground. Indignant at
these proceedings, the Queen-regent prepared to march against Perth.
But an accommodation was agreed to, and she entered Perth with her
army on the 29th of May.
The citizens of S. Andrews, incited by a sermon of John Knox,
despoiled the cathedral and the Dominican and Franciscan monas
teries of the city. The mob rushing upou the magnificent abbey
and palace of Scone, the monastery of which was held by Patrick
Hepburn, Bishop of Moray, as its commendator, reduced the whole
to a heap of ruins. At Cupar-in-Fife and Linlithgow the sacred
buildings met the same fate, the Earl of Argyll aud the Prior of
S. Andrews being present at the latter town when the sacrilegious
work was going on. Edinburgh, seized by the Lords of the Con
gregation, Paisley, Kilwinning, and Dunfermline, were the scenes of
like desecration.
Francis, the husband of Queen Mary, being now King of France,
sent French troops to the assistance of Mary of Lorraine in Scotland,
There was now open war between the Queen-regent and the Lords
of the Congregation, who were forced, on November 6th, 1559, to
abandon Edinburgh and Stirling. At this juncture help came to
the Reformed party from Queen Elizabeth of England, and an English
army entering Scotland advanced towards Edinburgh.

Burning of the Monasteries. 99
Mary of Lorraine, wearied with the cares of state and broken
down by illness, died on June 11th, 1560. Her body was carried
to France, as the Lords of the Congregation would not allow her
to be buried according to the ritual of her own Church. Peace was
established on July Sth, 1560, a few days after which, the English
and French troops left Scotland. The Abbot of Kinloss was a party
to the agreement, iu virtue of which Queen Elizabeth had sent her
soldiers to the aid of the reformers.
Many of the most eminent clergy were now on the side of the
reformers, in whose ranks were enrolled Alexander Gordon, Arch
bishop of Athens and Bishop of Galloway, and John Winram, Sub-
prior of S. Andrews. The Scottish Estates met on August 1st,
1560, to overthrow and disestablish the Roman hierarchy. A docu
ment was laid before this Parliament, called, " The Confession of the
Faith and Doctrine believed and professed by the Protestants of
the Realm of Scotland." While this was being done by the Reformed
ministers, the primate and the other bishops present had not the
courage to say a single word on behalf of their falling Church-. It
was only when the new Confession of Faith was put to the vote
that the Bishops of Duukeld and Dunblane offered a feeble opposition.
Laws were enacted by the Scottish Parliament on August 24th, 1560,
which took away the power of the Pope, and forbade the prelates
to do anything in his name. At the same time " all persons were
forbidden to hear or say mass, under pain of confiscation of their
goods and personal punishment at the discretion of the judge for
the first offence, banishment from the kingdom for the second, and
death for the third." A petition from the bishops for the restoration
of their estates was rejected, and all rights to tithes, granted subse
quently to March fith by opponents of the Congregation, were de
clared to be of no avail. It will always be a matter of regret that
this Parliament did not take the higher ground, and proclaim liberty
of conscience to all professing Christians. As it was, neither party
thought of religious toleration, the main object of the one, during
this period, being the extinction of the other. The disestablishment
was accomplished by the civil power. The rulers of the Church,
having refused to listen to the voice of warning, were now powerless
to avert the fatal blow. In one short year they saw everything
swept away by the wave of Reformation — the consecrated buildings,
peerless in the beauty of their architecture, the ordained priesthood,
the regular observance of fast and festival, the ordered services of

100 Historic Episcopate in the Diocese of Moray.

the Church, and the Historic Episcopate, which in one form or
another had existed in Scotland since the times of S. Ninian and S,
Columba. How many of these blessings might have been preserved
¦for Scotland, had the clergy and the hierarchy reformed their corrupt
lives in time, and listened to the earnest voices calling upon thern to
repent? The religious houses of Morayshire were not overthrown
in the first attack upon the monasteries, for there the adherents of
the Roman Church were protected by the noble house of Gordon,
With all their shortcomings, they had been a blessing to Morayland,
Their hospitable doors had always been open to the Avandering poor ;
they were the homes of learning and of piety ; and, above all, their
inmates handed us down the priceless treasure of the blessed Word
¦of God. The rapacious nobles, who seized the lands, forgot the
obligations that had always been connected with their possession —
the maintenance of the poor, and the education of the people.

FROM THE SCOTTISH REFORMATION TO
THE UNION OF THE CROWNS.
CHAPTER VII.
ECCLESIASTICISM OF REFORMATION PERIOD. ,
"My Lord Bishop, my Lord's Bishop, and the Lord's Bishop."
Saying of Titular Archbishop Adamson.
THE CONTEST BETWEEN THE DISESTABLISHED ROMAN CHURCH,
TITULAR EPISCOPACY, AND THB PRESBYTERIAN SYSTEM.
Forty years elapsed between the Scottish Reformation and the
accession of James vi. of Scotland to the English throne. During
that time many changes, civil and ecclesiastical, took place north of
the Tweed. The religious contest of these forty years may be
described as a triangular battle between the friends of the dis
established Church, titular Episcopacy, and the Presbyterian system
of John Knox, Andrew Melville, aud others. At the beginning of
the period we shall see the gradual decay of the fallen regime and
the domination of the State by the ministers of the new establishment;
further on, we shall behold a looking back for the old paths in the
setting up of titular Episcopacy ; later still, we shall see titular Epis
copacy overthrown by the Presbyterian system of Andrew Melville ;
and last of all, we shall be told that Melville's Presbyterian system
had to give way to the Episcopacy of the Spottiswoode succession.
LAYING-ON OP HANDS ABOLISHED.
Spottiswoode and others compiled a Book of Discipline for the
government of the new establishment This volume, submitted to
a convention of the nobility assembled at Edinburgh in January,
1561, was signed by the Bishop of Galloway, the Prior of S. Andrews,
the Dean of Moray, and a number of temporal lords. It prohibited'
the observance of Christmas, Epiphany, and the festivals of the
apostles and martyrs, aud ordered abbeys, monasteries, cathedrals,
and colleges to be suppressed. Ecclesiastics were divided into super
intendents, ministers, exhorters, and readers, and the laying-on of

I02 Historic Episcopate in the Diocese of Moray.
hands at ordinations was forbidden. As a reason for this the Book
of Discipline said — "Albeit the Apostles used the imposition of hands,
yet as the miracle had ceased, the using of the ceremony is judged
not to be necessary.'' No ceremony was required at the institution
of a minister save the approbation of the people, and the declaration
that the person was appointed to a particular church. The super
intendents had no independent jurisdiction, and were liable to be
dismissed by the ministers and people.* The act for the demolition
of the remaining monasteries could not be strictly enforced in the
remote provinces, where the influence of the Roman Catholic nobles
prevailed. QUEEN MARY RETURNS TO SCOTLAND.
Queen Mary was left a widow by the death of her husband,
the King of France, in a.d. 1561. Having escaped the cruisers of her
jealous rival. Queen Elizabeth, the young Queen of Scots landed
at Leith in August amid every demonstration of joy on the part
of the people. Preparations were made on the following Sunday
to celebrate mass in the private . chapel at Holyrood. To this the
Reformed preachers objected, some of them crying out, "Shall this
idol be suffered again within the realm ? " The Prior of S. Andrews,
standing before the door of the chapel, prevented the service from
interruption, and next day an order of the Privy Council declared
that the reformed religion was to be protected, but the Queen and
her attendants were allowed to worship God according to the ritual
of their Church. At this time Knox complained that the people were
kept quiet by Mary's flattering words, " Conscience, conscience, it is a
sore thing to restrain the couscience."

VESTED INTERESTS OP DISESTABLISHED ECCLESIASTICS.
Mary entrusted the chief direction of her affairs to her brother,
the Prior of S. Andrews. She refused to ratify the Book of Discipline
when requested to do so by the General Assembly. The Privy
Council enacted, " that one-third of the ecclesiastical benefices should
be bestowed on the ministers and the crown, the other two-thirds
remaining with the beneficiaries." The Roman Catholic prelates,
having thus been allowed to secure the greater portion of their estates,
made no effort to recover their lost influence.
* Knox, vol. i., pp. 315-473; and voh ii., pp. 3-122.

Champions of the old Church — Earl of Huntly slain. 103

CHAMPIONS OF THE OLD CHURCH.
Champions were not lacking for the fallen Church. Ninian
Winzet, who held discussions with Knox, was expelled from Linlith
gow for refusing to sign the new confession. In a tractate presented
to the Queen, he addressed himself to the bishops, " denouncing' in
the strongest terms their evil lives and erroneous doctrines, whereby
they had well-nigh destroyed the flock entrusted to their keeping."
His last work was entitled, " The last Blast of the Trumpet of
God's Word against the usurped authority of John Knox and his
Calvinian brethren." The magistrates of Ediuburgh seized and
imprisoned the printer of the book, but Winzet escaped to the Low
Countries. Quintin Kennedj', another advocate of the disestablished
Church, died in a.d. 1562. Had the Scottish bishops resembled
the Abbot of Crossraguel in virtues and attainments, the Scottish
Reformation would have occurred sooner and in a different way.*
earl OP HUNTLY SLAIN.
Queen Mary, by a mistaken policy, gave too much power into the
hands of her half-brother, the Prior of S. Andrews. In 1562 she
bestowed upon him the Earldom of Moray, endowed with lands taken
from the Earl of Huntly. Angry at this and other rebuffs, Huntly
rose in arms against the royal authority, and was defeated and slain
at Corrichie by Mary's troops under the Earl of Moray. Further
revenge was taken in the following year, when the Earl of Sutherland
and eleven barons of the house of Gordon were attainted, and their
estates confiscated to the crown. Huntly had been a staunch sup
porter of the disestablished Church and hierarchy. His death did
not make the opposite party more tolerant of religious opinions
different from their own. The time came when Mary regretted
her treatment of the Gordons.
PERSECUTION OP ROMAN CATHOLICS.
In A.D. 1563, the Roman Catholics were persecuted in their turn,
some of their priests being apprehended by the reformers for keeping
the Easter festival. The rest were told that a repetition of the
offence would bring punishment upon them in accordance with God's
law against idolaters. Mary complained to Knox of this threat of the
Reformed to take the law into their own hands. John Knox at this
* Knox, vol. ii., pp. 128-351 ; Grub's Eedes. Hist., vol. ii., pp. 91-127.

I04 Historic Episcopate in the Diocese of Moray.
time was really the uncrowned King of Scotlaud, and the State
was completely overruled by the Reformed ministers. John Willock,
who was challenged to a discussion by Quintin Kennedy, was iu
A.D. 1563 appointed the first Moderator of the General Assembly.
MARRIAGE OF MARY.
Mary was married to her cousin. Lord Darnley, in July, 1565,
John Sinclair, Dean of Restalrig, performing the ceremony according
to the ritual of the Church of Rome. On the day after the marriage,
Darnley was proclaimed King of the Scots at the market cross of
Edinburgh. The Queen's marriage was followed by a revolt among
the nobility, the principal rebels being the Duke of Chatelherault, the
Earls of Moray, Argyll, Glencairn, and Rothes, Kirkaldy of Grange,
and others. The insurgent lords fled to England as soon as Mary
appeared at the head of her troops. The sympathies of John Knox
were on the side of the rebels. This same year the General Assembly
declared that baptism by a Roman Catholic priest was not to be
repeated, since it had been celebrated with water and the proper form
of words. The State at this time appointed John Sinclair, Dean
of Restalrig, Bishop of Brechin, and John Leslie, Official of Aberdeen,
Bishop of Ross. Probably they were consecrated in private by some
of the disestablished bishops. MURDER OP RICCIO.
David Riccio, the private secretary of the Queen, was murdered
at Holyrood on 9th March, a.d. 1566. The unhappy man was
dragged from the Queen's chamber by Lord Ruthven and others, who
were instigated to the crime by Darnley. In the confusion. Black, a
Dominican friar, was also slain. Next day, on the invitation of
Damiey, Moray and the banished lords returned to Edinburgh.
John Knox says of this murder in his History :— " That great
abuse of the commonwealth, that poltroon and vile knave, Davie, was
justly punished the 9th of March, 1565." Of the exiled conspirators,
he added: they, "for their just act, and most worthy of all praise,
are now unworthily left of their brethren, and suffer the bitterness of
banishment and exile."
Mary escaped to Dunbar, where she was joined by the Archbishop
of S. Andrews and the Eari of Huntly, the latter having been restored
to his father's estates and title. The conspirators fled when Mary
re-entered Edinburgh at the head of her army.

Baptism of the Infant Prince — Murder of Damiey. 105

BAPTISM OP THE INFANT PRINCE.
A son was born to Mary on June 19th, 1566. The infant Prince
was baptized by the name of Charles James by the Archbishop of S.
Andrews, in the presence of the Queen and various Roman Catholic
bishops and nobles. This was the last public act in Scotland in which
the prelates of the ancient hierarchy officiated.
MURDER OP DARNLEY.
Edinburgh was again the scene of a dark tragedy. Darnley, who
was recovering from small-pox, was lodged in a house belonging to
the provost of the Collegiate Church of S. Mary-in-the-Fields. Early
one February morning the city was startled by a terrible explosion,
and the house where the King lodged was found to be blown up.
The body of Darnley was found in a field near the spot. There can
not be the shadow of a doubt that the immediate agents in the crime
were the retainers of the Earl of Bothwell, who had gained a fatal
influence over the Queen. He was a handsome but profligate
young man, and his trial for the murder of Darnley was a mock
one on account of Mary's influence in his favour. It has never
been proved that she knew about the plot against her husband's
life, though her subsequent conduct exposed her to grave suspicion.
Three months after Darnley's death, Mary was married to Bothwell,
after the latter had been divorced from his first wife, a sister of the
Earl of Huntly. ABDICATION OF MARY.
The cry of vengeance arose throughout the land against the
newly-married pair, and a league was formed against them. Mary's
soldiers refused to fight for a murderer; Mary surrendered to the
associated lords at Carberry Hill, near Musselburgh ; Bothwell fled
from the field on horseback ; and the Queen, led back to Edinburgh,
was exposed to the insults of the soldiers and the people. Mary was
imprisoned in the Castle of Lochleven, where, on the 24th of July,
A.D. 1567, she was compelled to sign a deed of abdication.
JAMES VI. CROWNED.
The young Prince, under the title of James VI., was crowned at
Stii;ling, the Earl of Morton, on his behalf, swearing "that he would
maintain the true religion as now received in the realm, and extirpate

io6 Historic Episcopate in the Diocese of Moray.

all heresy within his dominions." The Earl of Moray undertook the
regency, after having had a personal interview with Mary at Loch
leven.* DEATH OF THE GOOD REGENT.
In May, a.d. 1568, Mary escaped from Lochleven, and was soon at
the head of 6000 men. But at Langside, near Glasgow, the Queen's
soldiers were driven from the field by the spearmen of Moray. Mary
fled in terror to England, and gave herself up to Queen Elizabeth.
From the first the English Queen acted as a judge, and not as a
kinswoman, and Mary was detained a prisoner. Moray's regency did
not last long. On January 23rd, 1570, he was shot, when passing
through Linlithgow, by Hamilton of Bothwellhaugh. Moray, called
the Good Regent, supported the Reformed party, and they supported
him. He was succeeded in the regency by the Earl of Lennox, father
of the murdered Darnley. Kirkaldy of Grange defied the authority
of the new Regent, and unfurled the standard of Queen Mary upon
the lofty rock of Edinburgh Castle.!
Dumbarton Castle, held for Mary, was taken in a.d. 1571, by the
officers of the Regent. Among the prisoners taken at its capture was
John Hamilton, Archbishop of S. Andrews, whom Lennox caused to
be hanged at Stirling without a regular trial. He was the last
primate of the old rigime. Five months after his death, some of
Mary's adherents put the Regent to death in revenge for his cruelty
to the Archbishop. . Mar, who succeeded Lennox as Regent, died ou
October 28th, 1572.
The Earl of Morton was next Regent. Through his influence
John Douglas, Rector of S. Andrews, was raised to the primatial see
without the Assembly being consulted. Shortly afterwards other
bishoprics were filled up in the same arbitrary way. J The practice
drew forth from Erskine of Dun a protesting letter to the Regent,
He insisted that to the bishops and superintendents, and not to the
State, " belonged the examination and admission of men into benefices
and offices of spiritual cure, whatever benefice it be, as well bishoprics,
abbacies, and priories, as other inferior benefices." Erskine's protest
against the interference of the civil power with spiritual things led to
the summoning of a convention of superintendents, commissioners,
* Knox, vol. ii., pp. 330-574; Grub's Eccles. Hist., vol. ii., pp. 127-163.
t Calderwood, vol. ii., pp. 490-544, and vol. iii., pp. 68-70.
X Douglas and other parties presented to bishoprics in this way, were
called titular hishops, because they never received valid consecration.

Leith Convention — Laying-on of Hands restored. 107
and ministers. The Convention met at Leith on January 12th, 1572,
and elected commissioners to meet with the Lords of the Council,
and arrange about the ecclesiastical polity of the Church. Among
these were John Erskine, Superintendent of Angus, and Robert Pont,
Commissioner of Moray. The commissioners of the Assembly, having
met with the committee appointed by the Privy Council, agreed to
various points in the matter under dispute. The titles of archbishops
and bishops, and the boundaries of their dioceses, were not to be
altered, but to continue the same as before the Reformation, and the
persons presented to these high offices were to have the qualities
mentioned in S. Paul's Epistles to Timothy and Titus. Archbishops
and bishops were in the meantime to have no further jurisdiction
than superintendents. Ministers were to subscribe the Confession of
Faith, and readers, duly qualified, were to be entitled to solemnise
marriages and to baptize. LAYING-ON OP HANDS RESTORED.
All bishops were to be consecrated, and in the admission of
ministers and readers forms were to be used like those formerly
employed for the ordination of priests and deacons. One flaw there
was, however, in the new ecclesiastical polity which made it little
better than an empty form. The ministers who were first to con
secrate the persons chosen, had never themselves received the gift
which they were to bestow on others. The bishops and archbishops
of the titular system were not members of the Historic Episcopate at
all.* The Regent approved of the stipulations, and they were carried
out without delay. John Douglas was elected archbishop by the
chapter of the metropolitan see which met at S. Andrews. On the
following Sunday he was admitted to his oflfice by the laying-on of
the hands of the Bishop of Caithness, the Superintendent of Lothian,
and David Lindsay, minister at Leith, The Bishop of Caithness,!
brother of the Earl of Lennox, had never been consecrated himself,
* Knox, History- of the Beformation, vol. ii., pp. 782-823; Calderwood,
vol. iii., pp. 168-208, 785-768; and Grub's Ecclesiastical History, vol. ii., pp.
163-181. + Robert, the Bishop of Caithness, was the second son of John, eleventh
Earl of Lennox, and his Countess, Lady Elizabeth Stuart. He was provest
of the collegiate church of Dumbarton, and was preferred to the hishopric
of Caithness in 1542. While still bishop-elect, he was deprived of the
dignity for joining with his brother against the Regent Arran. He was.

Io8 Historic Episcopate in the Diocese of Moray.
and the others had not even received priest's orders. This was the
first occasion since the Reformation in which the laying-on of hands
had been used at an ordination in the Reformed Church. John
Knox petitioned the Assembly to fill up all the bishoprics in terms of
the agreement at Leith. DEATH OP JOHN KNOX.
For about a year before his death, Knox resided at S. Andrews,
his residence at Edinburgh not being considered safe so long as
Kirkaldy of Grange held the castle for Mary. Having returned
to Edinburgh, he officiated there for the last time on November 9th,
1572. Just before his death, which took place on November 24th,
1572, he requested his wife to read to him the 15th chapter of S. Paul's
first Epistle to the Corinthians. The Earl of Morton, who was elected
Regent the day the Reformer died, attended his funeral. When they
were laying Knox's body in the grave, the Regent said, " Here lieth
a man who in his life never feared the face of man." One of the sous
of John Knox became a clergyman in the Church of England.*
The Earl of Morton was strongly supported in his regency by
the Earl of Huntly and the Hamiltons. Having received men and
guns from Queen Elizabeth, the Regent captured Edinburgh Castle.
Kirkaldy of Grange, who was among the prisoners, was hanged on
August Srd, 1572.
Complaints were now made in the Assembly against the titular
bishops, one being accused of neglect of duty, and another of simony.
The Regent, in a letter to the Assembly, promised to name a particular
day for filling up the sees of Glasgow, Moray, Ross, and Dunblane.
GEORGE DOUGLAS, TITULAR BISHOP OF MORAY.
George Douglas was the natural son of Archibald, Earl of Angus.
After the death of Patrick Hepburn, he was appointed Bishop of
Moray by the Regent Morton. At the same time, in 1573, he was
therefore, never consecrated. This ecclesiastic, after having been in exile for
twenty years, returned to his native land in 1563, and joined the party of the
Reformers. He was appointed to the priory of S. Andrews, and in 1578 was
himself created Earl of Lennox. Robert Stuart died at S. Andrews in March,
1586. He had previously resigned the Earldom of Lennox in favour of his
nephew, Esmfe, Lord d'Auhigny, and in exchange was made Earl of March.
See Scottish Antiqiuiry, vol. vi., p. 137.
* Calderwood, vol. iii., pp. 208-223, 230-242.

Titular Episcopacy, 1 09

examined and elected to the same see by the chapter of Moray Cathe
dral, There are three papers in the Register of Benefices referring to
this titular bishop. The first of these is a licence to choose a Bishop
of Moray, the second is a direction concerning his consecration, and
the third had regard to the restitution of the Bishop of Moray to the
temporalities of his diocese. In the Register, George is called " son
natural to umquhil Archibald, Earl of Angus, and Reverend Father
George, Bishop of Moray, 27th October, 1574." There is no proof
that any of his consecrators had themselves received a valid consecra
tion. They were the titular archbishops of S. Andrews and Glasgow,
and the titular bishops of Dunblane and Caithness. In the Moi'ay
Chartulary there is a writ of the year 1587 signed by "Georgius
Moravien. Episcopus,'' or by a notary public in his name. Another
deed, signed by George Douglas, is a tack or lease of land, which
begins, " George, by mercy of God Bishop of Moray, with the consent
and assent of the Canons of our Chapter, anno 1580." George
Douglas died in 1589, and was buried at Holyrood.
ARCHDEACON ROBERT GRiEME.
The Assembly of 1574 appointed a commission to visit the coun
ties of Caithness and Sutherland, consisting of Robert Grseme, Arch
deacon of Ross, and John Robertson, treasurer of the same. Robert
Stewart, titular Bishop of Caithness, did not reside in his diocese,
but probably at his priory of S. Andrews. This shows the im
perfect nature of the titular system. The commissioners were to
visit the kirk, colleges, and schools in Caithness and Sutherland, and
plant therein ministers, readers, elders, deacons, and schoolmasters,
wherever they thought the appointments requisite.*
OBJECTIONS MADE TO TITULAR EPISCOPACY.
In the Assembly of a.d. 1574, objections were raised against the
office of a bishop as not being founded on the Word of God. The
discussion, which then arose, was the beginning of the struggle
between titular Episcopacy and Presbyterianism. Andrew Melville,
who became the advocate of the Presbyterian system, renewed the
attack upon titular Episcopacy in every Assembly after 1574, until
* Kobert Grieme, Archdeacon of Koss, Andrew Gr»me, titular Bishop
of Dunkeld, and George Grteme, Bishop of Orkney, all belonged to the same
family stock as the famous Gra3me of Claverhouse, or "Bonnie Dundee,"
and the great Marquis of Montrose.

IIO Historic Episcopate in the Diocese of Moray.
that ecclesiastical abuse was overthrown. Melville had been educated
at S. Andrews University, and afterwards at Paris and GeneVa. In
A.D. 1574, he was Principal of the College of Glasgow. Two years
after this, when it was declared by the Assembly that every bishop
should have charge of a particular congregation, George Douglas,
titular Bishop of Moray, agreed to accept any particular flock chosen
for him by the Assembly.*
Patrick Adamson, lately minister at Paisley, was appointed Arch
bishop of S. Andrews by Regent Morton. He was duly elected by
the chapter, and consecrated after the reformed manner by the
Bishops of Caithness, Orkney, and other titular bishops and super
intendents. It was said of him that, having been disappointed of the
see of S. Andrews, when Douglas was appointed, he preached a sermon
against Episcopacy. He then told the people that there were three
sorts of bishops — " My lord bishop, my lord's bishop, and the Lord's
bishop." '' My lord bishop," he said, " was in the Papistry ; my lord's
bishop is now, when vs\-^ lord gets the benefice, and the bishop serves
for nothing but to make his title sure ; and the Lord's bishop is the
true minister of the Gospel."!
The Earl of Morton, who had never been popular, resigned the
regency at the desire of the King. In a.d. 1581, he was put to death
as an accomplice in the murder of Darnley.
NEED FOR THE REPORMATION.
The Scottish establishment still adhered to the titular system,
but sweeping changes were at hand. While the Reformed party were
strengthening their position by improving the character and edu
cation of their ministers, the Roman communion in Scotland was
falling into a state of hopeless ruin. With one exception all the dis
established bishops deserted their flocks. The Reformation in general
roused the Scottish nation to a higher intellectual and spiritual life.
The very fact that such depraved men as Patrick Hepburn, Bishop of
Moray ; Alexander Dunbar, Prior of Pluscardyn ; and Walter Reid,
Abbot of Kinloss, held such high positions in the diocese of Moray,
shows the pressing need of a Reformation.
ESME STEWART.
Esmfe Stewart, nephew of the late Earl of Lennox, returned from
France to Scotland in a.d. 1579, He was received kindly by the
* Calderwood, vol. iii., pp. 272-357. ! Grub's Eccles. Hist, vol. ii., p. 198.

Titular Episcopacy. i ii

youthful monarch, and soon rose high iu the royal favour. His
uncle, the titular Bishop of Caithness, having resigned thc Earldom of
Lennox, that dignity was bestowed by the King upon Esmfe Stewart.
The new Earl of Lennox had been brought up a staunch adherent of
the Church of Rome, * and he was therefore closely watched by the
Protestant ministers. James, by the advice of Lennox, now began to
correspond with his mother, and break off political intercourse with
England. Lennox was created a Duke, and James Stewart, a son of
Lord Ochiltree, was made Earl of Arran. Even when, in 1580,
Lennox professed the Protestant religion, he was not trusted. The
ministers were right in their surmises that he wished to deliver Mary
from captivity and re-establish the authority of Rome in Scotland.
Associated with the Duke in his dangerous plots were the deprived
bishops of the ancient line.
TITULAR EPISCOPACY CONDEMNED.
Andrew Melville was moderator in the General Assembly which
met at Edinburgh in April, 1578. In this meeting all bishops and
others bearing ecclesiastical functions were ordered to be called by
their own names as simply brethren. An Assembly that met at
Dundee on June 12th, a.d. 1580, passed an Act by which Episcopacy,
as then established in Scotland, was formally condemned as having
neither foundation, ground, nor warrant in the Word of God.
PRESBYTERIES APPOINTED.
Next year James prepared what was called the King's Confession, a
document protesting indiscriminately against the errors of the Church
of Rome. It was sanctioned by the Assembly which met at Glasgow
in April of the same year. Suggestions of the King proposing the
erection of presbyteries throughout the kingdom were approved of
at this meeting, and the Dundee Act against titular Episcopacy was
ratified and explained. The Glasgow Assembly sanctioned a "Second
Book of Discipline," in which a higher view was taken of ordination,
and the imposition of hands was declared to be one of the appointed
ceremonies for conferring the ministerial character. The older book,
however, spoke with more reverence of the Christian sacraments.
The scandalous system of appointing what became known as
"Tulchan Bishops" now became common in Scotland. Lennox
appointed Robert Montgomery, minister at Stirling, Archbishop of
* Calderwood, vol. iii., pp. 347-397 ; Gruh's Eccles. Hist, vol. ii., 194 206.

1 12 Historic Episcopate in the Diocese of Moray.

Glasgow, on condition that he was to hand over to himself the most
of the revenues of the see. Such simoniacal compacts were then too
common, and earned for the ecclesiastics concerned the opprobrious
name of "Tulchan Bishops." A titular bishop was one consecrated
after the reformed manner adopted at Leith. A tulchan bishop
possessed the title and the benefice without the office : he obtained
the appointment by agreeing to give up the most of the revenues
to the patron.* The Assembly refused to confirm Montgomery's
appointment, and he was excommunicated by the Presbytery of
Edinburgh. RAID OP RUTHVEN.
The conspiracy called the Raid of Ruthven took place in a.d.
1582, when the King, residing at the castle of Ruthven, was seized
and made prisoner by the Earl of Gowrie and some associated barons.
Religious strife was the cause of most of the plots then disturbing
the kingdom. The success of the Raid of Ruthven made Melville
and his party masters of the situation. As a sequel to it the General
Assembly of a.d. 1582 ordered several presbyteries to accuse and try
for alleged offences the titular bishops of Moray, Aberdeen, Brechin,
Dunkeld, S. Andrews, Dunblane, and The Isles.
The Duke of Lennox died an e.xile at Paris, a.d. 1583. He
deserves the most severe condemnation for his pretended conversion
to the Protestant religion. In that year, the King, having escaped
from his captors, recalled the Earl of Arran, and proclaimed the Raid
of Ruthven treason. The Earl of Gowrie was seized and beheaded,
and Melville and several other ministers fled to England.
CiESARISM.
A struggle now arose between the King and the Assembly for the
supremacy in matters spiritual. The Scottish Parliament of a.d.
1584, iu which the Archbishop of S. Andrews and seven other titular
bishops took their seats, proclaimed the royal supremacy over all
estates spiritual as well as temporal. Such claims for the authority
of Csesar, in things that were not his, were destined to be a fertile
source of civil strife in days to come.
In A.D. 1585, a number of the barons having rebelled against
the King, compelled him to surrender to them at Stirling. These
* "Tulchan" was explained to be a Scotch word in the Assembly of 1639.
When a cow refused to let down her milk, a calf's skin full of straw was set
down before the cow to induce her to give milk, and that was called a tulchan.

Death of Queen Mary. 1 1 3
associated lords enforced the severe laws upon Roman Catholics and
Protestants alike. Lord Maxwell was a prisoner in Edinburgh Castle
for causing mass to be sung, and James Gibson, a reformed minister,
was detained in custody for comparing the King to Jeroboam.

DEATH OP QUEEN MARY.
Mary Queen of Scots was put to death in a.d. 1587 by order of
the Queen of England. This execution will be an everlasting stain
upon the name of Elizabeth. She had connived several times at
Mary's assassination, and no one was deceived by her pretence that
Mary's life was sacrificed against her will.
The King of Scotland was married in 1589 to Anne, daughter of
the King of Denmark. The right of unction was used at the new
Queen's coronation, in spite of the Objections of several of the
ministers. The titular system couldno longer withstand the attacks of Melville
and his party in the General Assembly. The triumph of Presby
terianism over the opposing system would have been more complete
at this time, had the orders of the Assembly been seconded by the
State. There was now, however, a complete disconnection between
the ministers and those who represented them in Parliament. In vain
had the Assembly directed proceedings to be taken against the titular
bishops ; they still continued to hold their civil rank and privileges. *
The next two events of importance were the revolt of the Roman
Catholic barons, and the birth of a son to Queen Anne. When the
rebellion was subdued, James offended the ministers by refusing to
proscribe all the adherents of the ancient religion. The young prince
was baptized in a.d. 1594, by the titular Bishop of Aberdeen, under the
name of Frederick Henry.
LAST ROMAN CATHOLIC SERVICE IN ELGIN CATHEDRAL.
The last Roman Catholic service in Elgin Cathedral took place in
A.D. 1595. The Roman Catholic nobles were again in rebellion, and
James, advancing northwards with his army, laid the castles of Strath
bogie and of Slains iu ruins. Mass was sung for the last time in
Elgin Cathedral, when James Gordon, uncle of the Earl of Huntly,
ascending the pulpit, vainly endeavoured to rouse his kinsmen to one
* Calderwood vol. v., pp. 17, 147, 261-309. H

114 Historic Episcopate in the Diocese of Moray.
more effort for the ancient faith. Shortly after this the rebel lords
sailed for the continent of Europe.
The struggle for supremacy still went on between the ministers
and the State. David Black, minister of S. Andrews, having spoken
disrespectfully of Queen Elizabeth and Anne of Denmark, was
summoned before the Privy Council. His part was taken by a per
manent committee of the ministers that sat at Edinburgh. A
proclamation of the Kiug declared the meetings of this committee
to be illegal. James was engaged with the Lords of Session in
the Tolbooth, when it was surrounded by a mob sympathising with
the ministers. In the afternoon of the same day, the King refused
the petition of some nobles and ministers who went to Holyrood to
request the surrender to them of some obnoxious counsellors. James
refused to receive the deputation, and departed next day to Linlithgow.
On December 18th, 1596, the day after the riot, the King ordered
the courts of law to be removed from Edinburgh. The ministers
were denounced by James as the authors of the whole disturbance.
Some of them having requested Lord Hamilton to head a revolt
against the King, his majesty ordered the magistrates of Edinburgh
to apprehend them. Thereupon the disaffected ministers left the
capital, to which the King returned on January 1st, 1597, amid
the rejoicings of the people.
ECCLESIASTICAL SYNOD AT PERTH.
By command of the King, the Scottish Estates and an Ecclesiastical
Synod met at Perth on February 1st, 1597. Certain questions were
prepared for this meeting about the jurisdiction and polity of the
Church. The meeting was asked such questions as these: — Have
any others than the pastors of the Church a voice in excommunioa- .
tion? Is it lawful to excommunicate such papists as have never
professed the reformed religion? Has not a Christian King power to
annul a notoriously unjust sentence of excommunication ? -
It was evident from the beginning of the proceedings that the
ministers present from the north of Scotland were of a different mind
from those of the metropolis, who were called "the PopeS' of Edin
burgh." Those from Angus had been connected with Erskine of Dun,
and those from Aberdeen and Moray were actuated by feelings of
esteem to the house of Gordon. They were for these reasons disposed
to be tolerant towards Episcopacy. Those present agreed in general
to the thirteen articles laid before them by the King. Ministers were

Ecclesiastical Synod at Perth — The Gowrie Conspiracy. 115
not to be allowed to meddle with affairs of State in the pulpit, and, with
the exception of kirk-sessions, presbyteries, and synods, no meetings
of pastors were to be held without the King's consent. At the
request of the ministers present at Perth, the King allowed Bruce and
his friends to return to Edinburgh.
THE GOWRIE CONSPIRACY.
An Assembly which met at Dundee ratified the Perth agreement,
and ordered that all ministers should be ordained with imposition of
hands. The Parliament, which met in December a.d. 1597, enacted
that all ministers preferred by the King to the office of bishop or
abbot should vote in Parliament as others holding the same office in
former days. At this time James published a book, composed by him
self, under the title of " Basililton Doron.'' The volume recommended
the restoration of Episcopacy as conducive to the welfare of Church
and State. The King's policy for restoring Episcopacy had as little to
recommend it as the plots and political intrigues employed by Melville
to abolish it. Another of these plots, called the Gowrie Conspiracy,
took place about this time. The King was decoyed to Gowrie House,
and there was threatened by Alexander Ruthven, and his brother,
the Earl of Gowrie. The royal attendants, hearing the shouts of
James, burst in and slew both the Earl and his brother. In this
way was frustrated another attempt to hand over the government to
Ehzabeth and Melville's party.
VACANT BISHOPRICS PILLED UP.
Towards the end of the year 1600, several of the vacant bishoprics
were filled up. Alexander Douglas was then nominated to the see of
Moray, and took his seat that year in the Scottish Parliament along
with others appointed to other sees.
TEMPORALITIES OF THE DIOCESE OP MORAY.
James vi., after the death of George Douglas, titular Bishop of
Moray, erected the remaining lands of the see into a temporal lord
ship. These lands were given to Alexander Lindsay, brother-german
to David, Earl of Crawford, under the title and designation of Lord
Spynie. In 1606, King James got a resignation of the property on
behalf of the Church for a considerable sum of money.* These were
restored to the Church in the episcopate of Alexander Douglas.
* Keith's Catalogue of Bishops, p. 89.

Ii6 Historic Episcopate in the Diocese of Moray.

DEATH OF QUEEN ELIZABETH.
Queen Elizabeth died on March 24th, 1603. The King of
Scotland was at once acknowledged her successor, and became the
monarch of both kingdoms. He entered London, welcomed by the
joyful shouts of his English subjects.*
* Calderwood, vol. v., pp. 261-411, 577-647.

FROM THE UNION OF THE CROWNS TO
THE DISESTABLISHMENT OF
EPISCOPACY IN 1638.
CHAPTER VIII.
ECCLESIASTICISM OF SEVENTEENTH CENTURY.
"This is a true saying, If man desire the ofBce of a bishop, he desireth
a good work."— 1 TiMothy iii. 1.
CORONATION OP JAMBS I. OF ENGLAND.
Joyful pseans were heard over all the land, when, in a.d. 1603,
James vi. of Scotland was crowned in Westminster Abbey as" the
successor of Elizabeth Tudor. A Scottish monarch sat once again upon
the "Stone of Destiny" which the "Hammer of the Scottish nation"
had carried off from Scone. The union of the two nations was peace
fully accomplished under the providence of God by the succession of
a descendant of the Bruce to the English throne. But could any one
at the time have made a forecast of the ecclesiastical occurrences that
were to happen in Scotland during the seventeenth century, the re
joicings would have been mingled with au alloy of sadness and
sorrow. That forecast would have enumerated, among other events,
the establishment of Episcopacy in Scotland by means of the secular
arm ; the signing of the National Covenant, and the abolition of Epis
copacy in northern Britain in a.d. 1638 ; the civil war and the execu
tion of Charles i.; the restoration of Episcopacy in Scotland in a.d.
1660; the second disestablishment of Scottish Episcopacy in a.d. 1688;
and the expulsion of the Stuart line of kings from the British throne.
THE SPOTTISWOODE BISHOPS.
England and Scotland were now one in a political sense, but it
was to be a more difficult task to assimilate the civil and ecclesiastical
institutions of the two nations. It took a whole century to bring
about the union of the English and Scottish Parliaments, while the
various attempts to effect ecclesiastical unity between the two nations
were to be utter failures. Impossible, it may be, to combine the

1 1 8 Historic Episcopate in the Diocese of Moray.

principles of the Church of Rome with those of the Anglican com
munion. But why should it be so difficult to unite the other
Christian communities of northern and southern Britain ? Unbehef
and sin triumph by means of divisions among Christians, and God
may yet bring about this spiritual concord in His own good time :
" Man proposes, but God disposes."
One of the first actions of James as King of Great Britain was
the attempt to assimilate the systems of Church government, north
and south of the Cheviot Hills. Favouring Episcopacy, " as being
more suitable to a monarchical form of government in the State,"
James very early took steps to restore Episcopal government in Scot
land. A few days before his coronation at Westminster, James
nominated John Spottiswoode to the archiepiscopal see of Glasgow
vacant, as the King said in his letter of nomination, by the decease
of "James Beaton, late lawful archbishop thereof."* Spottiswoode,
the royal nominee, was minister at Calder. George Gladstanes,
formerly appointed titular Bishop of Caithness by the King, was now
made Archbishop of S. Andrews, and Alexander Forbes, minister of
Fettercairn, was named Bishop of Caithness. Also George Grseme,
minister at Scbne, was declared titular Bishop of Dunblane. These
appointments were made solely by royal authority, and without any
reference to the clergy of the various districts or the General
Assembly. When the Assembly met at Aberdeen in July, a.d. 1604,
it was at once adjourned by the King's command. A royal mandate,
forbidding the adjourned Assembly to meet again, was disregarded
by a small number of the ministers. They inet at Aberdeen on
July 2nd, a.d. 1605, and elected a moderator. For this act of dis
obedience, John Forbes, minister of Alford, and John Welsh, minister
of Ayr, were indicted before the Court of Justiciary, found guilty,
and sent to prison. Nothing can justify these harsh proceedings,
which were not calculated to commend the restored episcopate to the
people of Scotland. At the time a truly Erastian spirit pervaded the
whole State.!
But notwithstanding their appointments by the King, the new
so-called bishops were not members of the Historic Episcopate at all.
Far too much was made of the civil appointment to a bishopric ; the
* Gruh's Ecclesiastical History, vol. ii., p. 283.
! Thomas Erastus was a learned German physician, who maintamed that
the Church is a mere instrument of the State, and depended upon it for its
existence and authority.

The Spottiswoode Bishops — Bishop Douglas. 119
spiritual character of that apostolic office was for a time lost sight of
altogether. The Parliament was held at Perth in July, a.d. 1606,
and the two archbishops and the bishops of Moray, Dunkeld, Gal
loway, Ross, Dunblane, and Caithness rode to it in great state as
prelates of the Church. As a matter of fact they were not bishops
at all, having not then received consecration. Without consecration,
the civil appointment was in itself of little value.
On October 21st, a.d. 1610, Spottiswoode, Archbishop of Glasgow;
Andrew Lamb, Bishop of Brechin ; and Gavin Hamilton, Bishop of
Galloway, were consecrated in the Chapel-Royal by the Bishops of
London, Ely, Rochester, and Worcester, the two English metropolitans
not being allowed to assist, lest any claim for jurisdiction might be
set up by these prelates or their successors over the Scottish Church.
The newly made bishops, on their return to Scotland, consecrated
' George Gladstanes Archbishop of S. Andrews, in that primatial city.
Alexander Douglas was consecrated Bishop of Moray in March, a.d.
1611, and by the month of May of the same year all the bishops of
the province of S. Andrews had received consecration.
The Spottiswoode succession of bishops was duly established in
this way. A meeting of the bishops and some of the leading minis
ters was held at Edinburgh in February, a.d. 1611, at which certain
directions issued by the King received approval. These directions
ordered that no minister should be admitted without trial and
imposition of hands by the bishop and two or three ministers, called
in by him to assist.
The time for this re-introduction of Episcopacy into Scotland was
most unfortunate, for the nation was about to enter upon a terrible
struggle for civil and religious liberty. Had the new bishops crossed
the Tweed with their spiritual commissions only, with their Bibles
and Prayer Books in their hands, and the love of souls in their hearts,
it would have been better far than entering, as they did, leaning on
the secular arm. The Spottiswoode succession, unfortunate as was
its origin, had much to be proud of in its history. It possessed both
bishops and clergy who were bright and shining lights in their day
and generation, and who shed a lustre not only over Scotland but
over, all Christendom. The first Spottiswoode Bishop of Moray was
Alexander Douglas. ALEXANDER DOUGLAS, BISHOP OF MORAY.
Alexander Douglas was minister of Elgin for seventeen years

I20 Historic Episcopate in the Diocese of Moray.

before ho was preferred to the diocese of Moray. He became titular
bishop of the see as early as 1600, taking his seat as a spiritual peer
in the Scottish Parliament before he had been actually consecrated.
Archbishop Gladstanes, as already observed, was consecrated by the
prelates who had themselves been consecrated in London. In March
1611, Gladstanes, no doubt assisted by other bishops, consecrated
Alexander Douglas as Bishop of Moray in his own primatial city.
Bishop Alexander Douglas was most assiduous in the performance ot
his episcopal duties, and was greatly beloved by his people. He died
in 1623, and was buried in S. Giles' Church, Elgin. His widow built
a vault in that church to receive her husband's remains. A monu
ment erected there was afterwards removed to Elgin Cathedral. The
following is a translation of the epitaph on this bishop's tomb : —
" Here sleeps in the Lord, the Reverend Father in Christ, Mr. Alex
ander Douglas, a Bishop most vigilant, because with the highest praise he
did good, as pastor to this city, and as Bishop over the whole of Moray,
and he was over them for 41 years. He died in the 62nd year of his
age, on May 11th, 1623, having left behind him Alexander and Mary his
children, and his wife, a grave woman, not less truly religious than
generous, at whose expense this sepulchre was built.
" Always watch, that if thou knowest not when He shall come, He
may find thee prepared ; Blessed are those who die in the Lord ; This cor
ruption shall put on incorruption." THE PERTH ARTICLES.
In 1615, Archbishop Spottiswoode was translated from Glasgow
to S. Andrews on the death of Archbishop Gladstanes. A new
jonfession of faith was agreed -to in 1616 at a General Assembly,
over which Archbishop Spottiswoode presided. The Scottish Parha
ment, in 1617, gave to the King the absolute right of nominating to
vacant Scottish sees. James, visited Scotland that same year. The
year 1617 was also notable as being that of the famous Perth
Assembly, which passed five articles enjoining (1) Kneeling at the
reception of the Holy Communion ; (2) Private Communion for the
sick ; (3) Baptism of young children ; (4) Confirmation ; (5) The ob
servance of Christmas, Good Friday, Easter Day, Ascension Day, and
Whitsunday. These articles, approved of by 86 members of the
Assembly, against 45 who disapproved of them, were afterwards rati
fied by Parliament. A considerable number of ministers who refused
to obey the Perth Articles were suspended or deprived by the High

kl^r.

The Perth Articles — Bishop Guthrie. 121
Court of Commission. Such rash and hasty proceedings on the part
of the State raised against Episcopacy in Scotland much of that pre
judice from which it was to suffer most severely in after days. The
best of causes must sustain loss when relying on the advocacy of the
sword. JOHN GUTHRIE, BISHOP OF MORAY.
" I-mtruit exe-mplo populu-m Guthrcevs et ore ;
Pellicit hoc, illo saxea corda trahit."
('* Guthrie preached Christ by life and voice,
Luring hard hearts to better choice.") Dk. Arthur Johnson.

John Guthrie belonged to the family of Guthrie in Angus. He
was educated at S. Andrews, and subsequently became minister at
Perth. From the Fair City he was removed to a charge in Edinburgh,
and was consecrated Bishop of Moray in a.d. 1623.
DEATH OP JAMES I. AND CORONATION OP CHARLES I.
James i. died in a.d. 1625, and was succeeded by Charles, his
second son. Ecclesiastical parties in Scotland were then divided
into those who supported the Perth Articles, and those who opposed
them. Soon after Charles ascended the throne a practical toleration
had been brought about regarding these articles.
CORONATION OP CHARLES 1.
Charles i. was crowned King of Scotland at Holyrood in June,
1633, by Archbishop Spottiswoode, assisted by the Bishops of Moray,
Ross, Dunkeld, Dunblane, and Brechin. On this occasion Bishop
Guthrie, as " Lord Elymosinar," threw out of his hand, among the
crowd of people within the church, certain pieces of silver, coined for
the purpose, in token of joy.*
BISHOP GUTHRIE PREACHES BEFORE THB KING.
Two days after the coronation, the Scottish Estates went in
procession from Holyrood to their place of meeting. Bishop Guthrie
took his place in the cavalcade next to the Bishop of London, but
nearer to the King. On the following Sunday the Bishop of Moray
preached before the King in St. Giles' Church, Edinburgh. The
* Spalding's History ofthe Troubles, vol. i., p. 23.

122 Historic Episcopate in the Diocese of Moray.
preacher was, says Spalding, vested "in his rochet, which is a
white linen or lawn drawn on above his coat, above the whilk
his black gown was put on, and his arms through the gown sleeves,
and above the gown sleeves is also white linen or lawn drawn on,
shapen like a sleeve."*
BISHOP Guthrie's letter on the death op bishop Patrick forbbs.
Patrick Forbes, the learned and saintly Bishop of Aberdeen, was
called to his rest on March 28th, 1635. Many panegyrics were pro
nounced upon his life of usefulness to the Scottish Church and
nation. One of the best of these appeared in the form of a letter
from the "Right Reverend Father in God, John Guthrie, Bishop
of Moray, to John Forbes of Corse, in recordation of his Father,
Patrick Forbes of Corse, late Bishop of Aberdeen." The letter gives
us an insight into the learning and intellectual ability of the writer,
and reads as follows : —
"To my Re-cm-end and Dear Brother, John Forbes of Corse,
Doctor in Divinity.
"Reverend and Dear Brother, —
" The tidings of the departure of your most reverend father put
a sore knell to my heart, and, doubtless, that wound had gone deeper
if, with Job, the thing that I was afraid of had not come unto me.
At my last loosing from him, which (ye remember) was few days, or
rather hours, before his dissolution, I had no small wrestling in my ,
breast betwixt joy and grief. Grief, I say, and no wonder, being to
part from one who was to me in place of many, and see his face no
more. Yet had I been unthankful to God, and undutiful to him
with whose soul my soul was so nearly knit, if I had not rejoiced in
that grace of God which I saw so abundantly in him, made manifest
by the gracious speeches which, at that time, dropped from his lips :
these two evils which have been accustomed in extremities to affect
the strongest, moved him not at all. Not acerbitas doloris ;— sleep
had departed from his eyes— appetite to meat or drink was gone ;
thus nature had failed, and medicine could no more work, yet all so
patiently endured ; yea, so kindly and graciously accepted, as was
wonderful. Neither did the fear of death, which is omnium terrihir
Hum terribilissimum, vex him. He was not, at that time, to begin
his acquaintance with it, as he, at that instant, professed to our great
* Spalding's History ofthe Troubles, vol. i., pp. 24, 26.

Bishop Guthrie's Letter on the Death of Bishop Forbes. 123
comfort who heard him ; and thereupon called to mind a memorable
story, which he deduced, at length, to our great admiration. Death
was become familiar to him, and esteemed to be in lucro. He was
not as a tree hewn down by violence, but as a sheaf of corn coming
in due season into the barn. Having served his Master above seventy
years, he could say with Hilarion — 'Egredere anima mea, quomodo
mortem formidabo, quae me meo Creatori sit redditura.' What the
renowned Archbishop of Canterbury, Lanfranc, prayed often for —
' That he might die such a death as hindered not his speech,' was
granted to your most reverend father ; and more, having his speech
articulate and distinct as ever, memory and judgment, above all that
could have been expected. His last trust to me, which was his
greatest care on earth, concerning the filling of that See with a man
furnished as the necessity both of time and place requireth, hath
been in part already, and shall yet more fully (when occasion shall
offer) by the grace of God, be discharged by me. A great prelate is
fallen in our Israel. The hole wherein that cedar stood argueth his
greatness, and will not be easily filled. The Lord in His mercy provide.
In caUing these things to mind, I may be readily thought a miserable
comforter ; but, having to do with a man of understanding, I am
confident to obtain leave to fix my tabernacle here a little, and com
municate with you what have been the thoughts of my heart con
cerning him who was your father and mine ; the man on earth, I
must acknowledge, whose counsel availed me most in the manifold
distresses which were common to us both. I had a reverent estima
tion of him while he was living, and know well how steadable he was
both in Church and Commonwealth ; but now being dead, I know
how it is that my affection is more bended than when he was living.
'Dulciora videntur omnia, carentibus,' said Nicolas de Clamangis,
upon the death of his dear friend. They who have been in their life
profitable to others, and by whose life much more good may be
expected, no marvel if they be still lamented. But he is gone.
' Abiit noil obiit.' We have somewhat of him that remains after
death ; the body gone to the earth, there to rest under the hope of that
blessed resurrection, illo mane ; the spirit returned to Him who gave
it. His good name, better then a good ointment, remaineth with us ;
and what he was, and hath done, shall be spoken of throughout the
world for a remembrance of him, both for his commendation and
incitation of others who shall hear of him. His memory is blessed.
Those who truly fear God speak of your most reverend father with

124 Historic Episcopate in the Diocese of Moray.

all respect ; they speak of him (to the great joy of my heart) what
hath been observable in him from his very first beginning— a child ot
God— one who early sought Him ; and a man of God, who being
planted in the House of God, and flourishing in His courts, hath con
tinued to bring forth fruit, even in his old age. Ye will excuse me it
(falling on this subject) I enlarge mygelf a little, and make faithful
relation to you of that which I have received from the mouths of those
of best note in the kingdom, and whereto I myself, in the most part,
have been privy.
" That blessed Apostle S. Paul, served God from his elders ; from
them he took his being, from them his piety and religion. Timothy,
the first Bishop of Ephesus, had the like from his grandmother Lois,
and his mother Eunice. And was not this a great mercy of God to
wards your most reverend father, that he was the son of your grand
father, whose name is great in the Church for his zeal towards God
and his religion, his conversation being answerable thereto. His eare
in the education of his children, of whom God hath given good store,
was not the least or last part of his commendation. Here from it
came that your reverend father, who, as his first born, had right to
the double portion, spent not the most and greatest part of his
younger years, in trivialihus ei juvenilibus, which being the case of
that great Basil, was frequently deplored and lamented by him ; but
I remember when I was yet of very tender years to have seen him at
S. Andrews, following the study of divinity with great approbation.
Then was he laying a good foundation for the time to come, God
Almighty had shaped him for another course of life than he intended ;
who loved always to be exercised in reading, writing, informing, and
instructing others, by declining all public charge. That could not be.
The Church had need- of him, therefore he could not be hid. Here
from came his employments public — first at the church of Keith, to
the which he was in a manner forced by the earnest entreaties, yea,
and obtestations, of those of the ministry of most respect in the
Diocese of Moray, where that church lieth ; and Aberdeen, who had
no small either loss or gain by the plantation thereof. His labour
there in the Lord was not in vain ; res ipsa loquitur, and the posterity
shall retain the monuments. But there might he not stay, howbeit
as unwilling to leave, as he was first to undergo that charge. He
pursued not honour, but honour pursued hitn, as Nazianzen said of
St. Basil ; or as Cyprian of Cornelius, Bishop of Rome— 'Episcopatum
ipsum, nee postulavit, nee voluit, nee ut ceeteri quos arrogantise et

Bishop Guthrie's Letter on the Death of Bishop Forbes. 125
superbise suae tumor inflat, invasit, sed quietus et modestus, et quales
esse consueverunt, qui ad hunc locum divinitus eligutur.' And a little
after — 'Ipse vim passus est, ut Episcopatum coactus acciperet.'
The like is recorded of S. Cyprian himself and others, who have done
most good in the Church of God. I think in his translation to Aber
deen I see the worthy emperor Theodosius taking Nazianzen from the
strait and little church wherein he taught, and putting him in a more
large and famous, with these words — ' Pater, tibi et sudoribus tuis,
Deus per nos Ecclesiam tribuit.' What joy was to all honest
minded men in his promotion, who thought no less of him than the
great Constantine was accustomed to speak of Eusebius, Bishop of
Cfesarea — 'Felicem Eusebium, qui non unius urbis, sed orbis prope
totius Episcopatu dignus esset.' In him was the vive upset of the
ancient renowned Bishops, Ambrose, Augustine, &c. No dumb dog,
but endued with the tongue of the learned : he could speak a word
in season. And it was seen iu him what S. Augustine observed of S.
Ambrose — 'In populo verbum veritatis recte tractantem, omni die
Dominico.' Wherein your most reverend father was so instant, that
notwithstanding of his great age and multitude of affairs, for which
scarcely any one man was sufficient, yet could he not hearken to
them, who, pitying him, wished him to forbear preaching, and pity
himself. Preaching was not all ; he preached viva voce ; that is, vita
et voce. The course of his life aud all his conversation was such as
the devil himself, speaking against him, shall be quickly detected.
With what wisdom, care, and authority he governed that See, there is
none who knoweth not. Bonis amabilis, improbis formidahilis, utris
que admirabilis. It must be truly said of him as of that worthy
Jehoiada — ' He hath done good in Israel, and towards God aud His
House.' As there was no virtue requisite in an accomplished prelate
which was not in an eminent degree to be found in him, so was there
no state or person within his reach which did not partake of his
good; that bishopric which, by injury of time, wickedness of some, and
negligence of his predecessors, was almost brought to the last cast,
had him a restorer. Your worthy and famous university, founded
by Bishop Elphinstone, and hospital by Bishop Dunbar, may vaunt
of him as of a second founder. Those churches in that Diocese which
(I neither can nor will say, were united, but) knit together in
couples, to the destruction of many thousand souls ; and by his great
wisdom and pains have been sundered, and severally planted, may
cry — 'Hosanna, blessed,' &c. The prophets, and children of the

126 Historic Episcopate in the Diocese of Moray.
prophets, to whom he was always most affable, and who came to him
as a father and oracle, in all their doubts and distresses, may now
cry — ' My father ! my father ! the chariot of Israel, and the horsemen
thereof ! ' The country people, both nobility, gentry, and others,
who had him a common arbiter for settling their questions and jars,
have good reason now to take heed to themselves, and be more calm
and quiet, they know not where to find an odsman* and composer of
their affairs, so wise, faithful, and painful as he was. I will not men
tion his beneficence to poor friends and others in necessity. I have
both overseen and overheard in my travels with him, when he hath
done with the right hand what he would not have the left hand to
know. This is not all yet. His good was not confined in these boun
ties ; the most eminent seats in the kingdom found their loss in his
fall. How modest and grave was his carriage ! What wisdom and sol
emnity was in his advices 1 Such weight and authority was in all his
speeches, that I may truly say, 'When he spake the princes stayed talk,
and laid their hand on their mouth : after his words they replied not,
and his talk dropped on them.' One thing graced all his doings at home
and abroad, in public and private ; his sincerity and godly pureness.
It may be said most justly of hjm, that Nazianzen said of Basil, 'E/rac
yaf oi ho%i7)i ieitmlas'.y apiaroi — ' He cared not for the applause of men.'
The praise that Cicero gave to Brutus, and Marcelline to Prsetextatus,
is more competent to him, who ' did nothing to please, but whatso
ever he did, pleased.' My affection hath drawn me farther than I
intended ; ye will pardon me. I must draw to that which hath with
drawn him from us. That peremptory question propounded by the
royal prophet, ' What man liveth and shall not see death 1 ' I acknow
ledge to be a triumphant negative, and will give no other answer
than that of the great Apostle, 'Statutum est omnibus semel mori'
But I see under that, a singular providence of our God in the death
of his secret ones, which he acknowledgeth to ' be precious in his
sight.' How many have sought after the life of your most reverend
father, laid their snares, consulted together in heart, and made a league
against him, and others with him, not for his or their offence, but for
righteousness sake ; let this suffice for you who knoweth the guise.
But God hath not given him over to the will of his adversaries ; he
is gone to his grave in peace, and in a full age, maugre their hearts;
and that same God hath filled their faces with shame ; they have'
' Oc?i«ia9t= Arbiter.

The Scottish Service Book. 127
begun to fall, and shall surely fall ; a part of them hath been as
stubble, and the rest will be found in their monethes. This is the
Lord's work, and is marvellous in our eyes. He hath fought that
good fight, finished his course, kept the faith, and now enjoyeth the
crown. His departure is aliorum majore dam-no quam suo. Most
justly may I say of him, as that famous P. Martyr wrote concerning
the most learned Bucer, the two lights of those two glorious Uni
versities of Cambridge and Oxford — ' Nunc ille ad suum nostrumque
Dominum Jesum Christum, in pace migravit. Magno omnium
piorum luctu, et meo inter cseteros maximo.' And a little after —
' Illi optime consultum est, nos miseri et infoelices habendi sumus,
qui adhuc procellis calamitatum jactamur.' The taking away of
the righteous and men of merit is a prognostication of evil to come.
The Lord make us wise to prevent it, and careful, every man in his
station, to prove faithful. Hereafter (dear brother) you must be to
me instead of your father And my wish as my hope is, that this
Church shall have a rod out of that stock, a younger Gregory Nazian
zen to fill the room of the elder. In the meantime, let me entreat
you to make use of me as one who, reverencing the grace of God in
you, will study to prove himself your most affectionate loving brother
in Christ, " Jo., B. of Moray.
"Edin., 4 Apr., 1635." the SCOTTISH SERVICE BOOK.
We can see from Bishop Guthrie's letter that he had a prognosti
cation of evils that were soon to come upon the Church. Ecclesi
astical affairs in Scotland were in a very disturbed state, and the
publication of the Service Book was the event that brought matters
to a crisis. Charles i. authorised the preparation of a new book
of canons for Scotland on May 23rd, 1635. Such a course of action
had always been deprecated by Bishop Patrick Forbes, and it was
an irreparable misfortune for the Scottish Church that his wise
counsels were so soon forgotten. The new book of canons men
tioned expressly the Book of Common Prayer, Archbishop Laud
having advised that only the English Service Book should be used
in Scotland. Ever since the Court had been removed from Edin
burgh to London, the Scottish people had been most jealous of
Enghsh interference, and the Scottish bishops thought that a
liturgy prepared in Scotland would be most acceptable to the
nation. Laud's influence in the preparation of the Scottish book

128 Historic Episcopate in the Diocese of Moray.

was, however, so evident that it was fatal to the acceptance of the.
Liturgy. The sequel is well known. The Scottish Service Book
was read for the first and last time in the High Kirk of Edinburgh
on July 23rd, 1637, amid an unparalleled scene of tumult and
disorder. THE NEW SERVICE BOOK IN THB DIOCESE OP MORAY.
Bishop Guthrie presided over the Synod of Moray on the first
Tuesday of October, 1637. He then desired the ministers present
to buy and use the Service Book as the King had commanded.
Spalding tells us that some of the ministers did buy the book, that
some took time to consider the matter, and others refused. The
bishops had paid £4 each for the printing of the book, and every '
minister was expected to pay this sum for a copy of it.* A storm
of wind having blown down the couples standing on the College
Kirk of Elgin on December 4th, 1637, the superstitious regarded the
misfortune as an omen of coming troubles. Early in March, 1638,
Bishop Guthrie was joined by Maxwell, Bishop of Ross, who had
fled from his diocese, after some scholars had destroyed the Service
Books used by him in the Chanonry Church of Ross.

THE national covenant.
On February 28th, 1638, the National Covenant, which had been
drawn up by the opponents of Episcopacy, was signed at Edinburgh
by an immense multitude of people. A like result took place in other
parts of Scotland, the chief exceptions being the Universities of Aber
deen and S. Andrews, where the principles set forth in the National
Covenant were formally condemned. The compact did not receive
universal acceptance in tho diocese of Moray, many in that district
refusing to sign the agreement. In this state of matters the King
sent down to Scotland the Marquis of Hamilton as Royal Commis
sioner, to attempt the difficult task of restoring order in the northern
Church and kingdom. The Scottish bishops, seeing that the cause of
Episcopacy was hopeless, fled to England, the noble exceptions being ¦
the Bishops of Moray and Aberdeen.!
* Spalding's History ofthe Troubles, vol. i. pp. 59, 61.
t In a minute of the Strathbogie Presbytery Record of August 1st, 1638,
Bishop Guthrie is mentioned for the last time as bishop ; further on in the
Becord he is called the late Bishop of Moray.

The Glasgow Assembly. 129

THE GLASGOW ASSEMBLY.
Charles, having vainly tried to stem the progress of the Covenant
by commanding his subjects to sign a document called the Negative
Confession, summoned a General Assembly to meet at Glasgow on
November 21st, 1638. A meeting of the Presbytery of Strathbogie
was convened to meet at Botary, on October 20th, to elect commis
sioners for the Assembly. This meeting having been held as arranged,
the Rev. Joseph Brodie, of Keith, and the Rev. John Annand, of Kin-
noir, were nominated and chosen as commissioners for the Glasgow
Assembly. One of the commissioners chosen from another Presbytery
of the diocese of Moray was the Rev. Murdoch Mackenzie, of Elgin.*
When the Assembly met, the two Scottish Archbishops, and the
Bishops of Edinburgh, Galloway, Ross, and Brechin, sent in letters of
declinature, protesting against the jurisdiction of the gathering. It
was clear that nothing could save Episcopacy, and on the 28th of
November, the Marquis of Hamilton, having declared the Assembly
dissolved, left the meeting along with the Lords of the Council.
Next day the brethren again met, as if no interruption had taken
place, and declared that Episcopacy should be abolished. Sentences
were pronounced against the bishops, and the most of them were
excommunicated. THE STRATHBOGIE COMMISSIONERS LEAVE THE ASSEMBLY.
The Glasgow Assembly continued to sit after the King's Com
missioner had declared it dissolved, only a few members objecting.
Among these were the commissioners from Strathbogie, the Rev.
John Annand and the Rev. Joseph Brodie. The latter, who was the
son-in-law of Bishop Guthrie, could scarcely be expected to vote for
the deposition of his father-in-law. These two ministers went to
the Marquis of Hamilton, at the close of the day's proceedings, on
the 29th of November, and humbly desired him to tell them what
they should do. "They were cast in two extremes," they said,
"between disobedience to their King and disobedience to the other
members of the Assembly." The Marquis told them they might
sit still, and remain with the rest of the Assembly, " Oh, but,'' said
the Rev. Joseph Brodie, "your Grace has commanded them to rise
under pain of treason — how shall we do for that?" "That's true,"
said the Commissioner, "and I cannot but commen r" your loyalty
* Strathbogie Presbytery Becord of Sept. 25th, and Oct. 20th, 1638.

1 30 Historic Episcopate in the Diocese of Moray.
and if you will let me know your names particularly, and where you
live, I will make your fidelity and obedience known to his Majesty,"
Having taken a note of their names, Hamilton asked the two ministers
if they wanted anything for their journey homeward. They replied
that they wanted nothing, and took leave of his Grace, The Strath
bogie commissioners returned Iipme soon after this interview, without
waiting for the close of the Assemblj'.*
DEPOSITION OP THE SCOTTISH BISHOPS.
The Glasgow Assembly deposed the Scottish Bishops and other
ministers upon charges against them, either partially or entirely false.
Accusations made by enemies in the absence of the accused, are not
worth consideration. ACCUSATIONS AGAINST BISHOP GUTHRIE.
Bishop Guthrie was accused of a breach of the cautions, and of
putting on his surplice in the High Church of Edinburgh in 1633.
It was also alleged against him that he " had then professed that, for
to please the King, he would become yet more vile." " The bishop,''
they said, "had sold churches, and particularly the benefice of Aber
chirder," " to Mr. Richard Maitland, which, if it were true, it's like
that Mr. Richard bought it dear, being accused by the Presbytery of
Strathbogie at that time for having bought it from the cedent (Mr.
Walter Hay)." Further accusations made against the bishop at the
Glasgow Assembly, were that he had given warrant to baptize illegiti
mate children without satisfaction by the ministry, or satisfaction by
the party; and that he had suffered one Mr. John Peter to teach
Arminianism. EXCOMMUNICATION OP BISHOP GUTHRIE.
Some dispute arose in the Assembly about the manner of pro
nouncing sentence upon the Bishop of Moray, because he had not
been personally cited. The bishop had not signed the letter of
declinature, and there were hopes that he might join the Presbyterian
side. He was therefore deposed for the time, but his deposition was
to be made perpetual if he did not make his public repentance in
Edinburgh, where "he had preached before King Charies with a
surplice, to the great scandal of the people there." Ultimate refusal
to submit to the Assembly was to be followed by excommunication;
* Gordon's Scots Affairs, vol, ii,, p. 7.

Excommunication of Bishop Guthrie. 131
which was afterwards pronounced upon the Bishop of Moray in Edin
burgh by Mr. Henry Rollock.*
THE BISHOPS EXCOMMUNICATED.
Sentences of summary excommunication were pronounced against
' the two Archbishops, and the Bishops of Edinburgh, Galloway, Ross,
and Brechin. The Bishop of Moray, as already stated, and the
Bishops of Orkney, Argyll, and The Isles, were to be excommunicated
if they did not submit.
BISHOP GUTHRIE FORTIFIES SPYNIE CASTLE.
As early as May, 1638, Bishop Guthrie fortified his castle of
Spynie, having collected men, ammunition, and provisions for its
defence! BISHOP GUTHRIE FORMALLY DEPRIVED AT ELGIN.
Bishop Guthrie continued to preach, notwithstanding the ana
themas which had been pronounced against him. But in the
spring of 1639, the Rev. John Hay, minister at Rafford, the Rev.
David Dunbar, minister at Ardclash, and William Ross, Provost of
Nairn, all Covenanters and commissioners of the General Assembly,
met the bishop after service at the church door in Elgin. There
and then they publicly intimated to him the sentence of depriva
tion. They also charged the bishop to make public repentance, and
took instrument. The Bishop of Moray had preached up to this
time, but after this he preached no more publicly. He had taken no
notice of his deprivation, remaining in his castle of Spynie, which
he had fortified. \
* Gordon's Scots Affairs, vol. ii., pp. 138, 140.
! Spalding's Hist, ofthe Troubles, vol. i., p. 65. X Ibid., vol. i., p. 112.

FROM THE DISESTABLISHMENT OF
EPISCOPACY, IN 1638, TO ITS
RE-ESTABLISHMENT, 1661.
CHAPTER IX.
ECCLESIASTICISM OF SEVENTEENTH CENTURY
(continued).
" These are they which came out of great tribulation, and have washed their robes,
and made them white in the blood of the Lamb."— Revelation vii. 14.
CAPITULATION OF SPYNIE CASTLE.
Major-Gbneral Monro, at the head of 300 men, advanced against
Spynie Castle in July, 1640, leaving the rest of his army in Strath
bogie. Monro also took with him several pieces of ordnance. The
Rev. Joseph Brodie, minister of Keith, had joined the Covenanters,
seeing their cause like to prosper, and forgetting his protestations
ot loyalty to the Marquis of Hamilton at Glasgow. He, having
some influence with the Covenanting general, persuaded him to deal
leniently with his father-in-law, the Bishop of Moray. On the way
to Spynie, Monro was joined by several barons and gentlemen. On
the 16th of July, after a parley with the Covenanting general. Bishop
Guthrie delivered up to him the keys of the castle. The general
and some soldiers, having entered the house, were kindly entertained
by its inmates. Beyond plundering the arms, and the bishop's riding
horse, saddle, and bridle, Monro did no further damage. Twenty-four
musketeers were left in the castle, with orders not to give any trouble
to Bishop Guthrie's household.*
BISHOP GUTHRIE A PRISONER IN THE TOLBOOTH.
In September, 1640, General Monro marched southwards to Ediu
burgh with an army of 1000 men, taking with him the Bishop of
Moray as a prisoner. The prelate was led a captive through the
streets of the rnetropolis, and delivered up to the Scottish Estates.
They ordered the Bishop to be confined in the Tolbooth prison,
where his wife and family were unable to visit him.
* Spalding's History ofthe Troidiles, vol. i., p. 239.

Release of Bishop Guthrie. 133

RELEASE OF BISHOP GUTHRIE.
In 1641, the Bishop of Moray petitioned the General Assembly
to set him at liberty, but no heed was given to his request, as the
bishop refused to surrender his religious principles. The Scottish
Parliament, more merciful than the Assembly, set Bishop Guthrie at
liberty, after a harsh imprisonment of fourteen months, on condition
that he should not return to his diocese.
BISHOP Guthrie's family leave spynie.
Mrs. Guthrie and her family remained at Spynie till May, 1642,
when she seut away all her household goods to Forfarshire, and de
livered up the keys of the castle to the Earl of Moray. Accompanied
by her two sons, the Rev. John Guthrie, minister of Duffus, and Mr.
Patrick Guthrie, she proceeded by the way of Aberdeen to her hus
band's estate of Guthrie in Angus.*
A MORAY clergyman ACCUSED OF LISTENING TO BISHOP GUTHRIE.
The Moray Synod held a visitation at Rothiemay on February
25th, 1640, to report upon the life and conversation of the Rev.
Alexander Innes. After the elders present had given their evidence
in favour of Mr. Innes, the latter was asked if he had held any
conversation with the excommunicated Bishop Guthrie. He answered
that he did converse with Bishop, having lived with him at Spynie
for three nights. Mr. Innes being asked whom he had heard preach
on the Sabbath, replied that he had heard Mr. John Guthrie, late
bishop, preach in the chapel of Spynie. Mr. Innes was afterwards
deposed from his charge for refusing to sign the Covenant. !
DEATH OP REV. JOHN GUTHRIE, SON OF THE BISHOP.
The Rev. John Guthrie was summoned before the Presbyterian
Assembly at Aberdeen, in 1640, to answer for his opposition to the
Covenant. Guthrie was a man of a mild temper, pious and grave in
his deportment ; but he was the son of a bishop, and could not be
passed over. Sentence was delayed in the hope that he would
conform, like his brother-in-law, the Rev. Joseph Brodie. All was
to no purpose, and Mr. Guthrie was finally deposed for "his constant
scroupling at the Covenant." Even among his enemies hardly any
* Spalding's History ofthe Troubles, vol. ii., pp. 12, 13.
! Moray Synod Begister, of date October 27th, 1640.

134 Historic Episcopate in the Diocese of Moray.
one could be found to malign this gentle pastor ; and he died before
his father, most likely of a broken heart. *
LETTER OP BISHOP GUTHRIE TO GEORGE HAY OP RANNEAS.
George Hay of Ranneas, preceptor of the Bede House of Rathven,
was married to Agnes, one of the daughters of Bishop Guthrie.
The following letter was written by th'e bishop to his son-in-law in
1643 :— From Bishop Guthrie.^
"For my worshipfull and loving George Hay of Ranneas (dm'so).
" Grace and peace be with you.
"Worshipfull and loving Sone, — Your letter was verie accept
able to me, and I thank God that yee and yours are in good health.
Myne and your mother is as ye left us, blessed be the name of the
Lord. Mr. John told me of yor. difficultie wt. Maldavit. I have
rewised yr. decreittes, and think that he is nether wise nor kynd to
move any questione, but yee know his humour, and must do yr. best.
I have told Mr. John my advyse, and shall acquaint you theirwith in
the awin tyme. What hath interwined wil be known to you be my
letter to Agnes, who will inspect the same to you. I hope that at
his north eumming he shall give you greater satisfaction. These
tymes would admonish brethren and friends to be more friendlie.
The great God pitie this land, and his grace be wt. you and all yours.
This wishing I rest yor. loving father, "Jo. Guthrie.
"Guthrie, 26 June, 1643."
DEATH OF BISHOP GUTHRIE.
On being released from prison, Bishop Guthrie retired to his own
estate of Guthrie in Angus, where he was joined by his wife and two
sons. He died in 1649, iu the 72nd year of his age.
WAR BETWEEN THB KING AND THE COVENANTERS.
Preparations for war were made by the King on the one hand,
and by the Covenanters on the other. In the diocese of Moray the
* Gordon's Scots Affairs, vol. iii., p. 247.
t The Author is indebted for this letter to the kindness of Dr. Cramond
of Cullen.

War between the King and the Covenanters. 135
chief supporter of the royal cause was the Marquis of Huntly. Sub
scription to the Covenant was the test imposed by the General
Assembly, and those of the clergy who refused to accept the condition
were mercilessly deprived of their benefices. Charles, with the royal
forces, advanced to Berwick, while the army of the Covenanters,
under General Leslie, was stationed at Duns, Negotiations were
entered into with the view of avoiding the shedding of blood. The
King, on his part, undertook to summon another General Assembly,
to the decision of which the questions then pending were to be re
ferred " in such a way, however, that Episcopacy should not appear
to be condemned as simply unlawful, but for political reasons, and as
unsatisfactory to the people."* When the Presbytery of Strathbogie
met at Botary, on July 24th, 1639, the Rev. Henry Ross of Rhynie,
the Rev. Alexander Fraser of Botriphnie, the Rev. Alexander Innes
of Rothiemay, and the Rev. Richard Maitland " reported that their
Sessions had refused simply and absolutely to obey the ordinance of
the Presbytery,'' which commanded them to elect ruling elders to
vote for commissioners to the Assembly.! The Scottish Parliament
of 1640 set at naught the royal authority, and, continuing to sit after
it had been prorogued, commanded his Majesty's subjects of all ranks
to subscribe the Covenant. THE ABERDEEN ASSEMBLY OF 1640.
This Assembly deposed the Rev. John Guthrie, son of Bishop
Guthrie. One of the delegates at this meeting was the Rev. Joseph
Brodie, of Keith, who must have voted for the deposition of his
brother-in-law. Other ministers were deposed by this Assembly.
The Rev. Joseph Brodie avoided deposition by conforming to the
new order of things.
RENEWAL OP THE WAR BETWEEN THB KING AND THE COVENANTERS.
The embers of strife were soon rekindled between the King and
the Covenanting party. In England, the Long Parliament, which
met in November, 1640, impeached the Earl of Strafford and Arch
bishop Laud of high treason. Scottish commissioners were sent up
to London, and these, siding with the Parliament against the King,
aimed at nothing less than the establishment of the Presbyterian
system and worship in England itself. The King's cause was now
* Grub's Ecclesiastical History, vol. iii., p. 60.
! Presbytery Book of Strathbogie, p. 50.

136 Historic Episcopate in the Diocese of Moray.

espoused by the Earl of Montrose. At first he was an ally of the
Covenanters, but from henceforth his master passion was loyalty to
the royal cause. THE SOLEMN LEAGUE AND COVENANT.
Charles visited Scotland in 1641, but found that he was a king
in little more than name. In 1643, the Scottish Estates and the
General Assembly adhibited their sanction to the all important
document known as the "Solemn League and Covenant, for reforma
tion and defence of religion, the honour and happiness of the King,
and the peace and safety of the three kingdoms.'' Those who
subscribed it bound themselves to promote uniformity of religion,
and ecclesiastical government ; and further, " without respect of
persons, to endeavour the extirpation of popery, prelacy, superstition,
heresy, schism, profaneness, and everything else contrary to sound
doctrine and the power of godliness." Orders were sent down to all
the presbyteries to get the League and Covenant sworn to, and sub
scribed by every man and woman under the penalty of ecclesiastical
censure and confiscation of goods. That the Covenanters had a right
to band themselves together in defence of religious liberty cannot be
denied. Now, however, they sought to inflict upon others tyranny
of the very same kind from which they had themselves so severely
suffered. A Scottish army, under the command of the Earl of Leven,
was despatched to England, and contributed to the establishment of
the Presbyterian Church polity, which was for a time destined to
prevail on both sides of the Tweed.

RECEPTION OP THE SOLEMN LEAGUE AND COVENANT IN
THE DIOCESE OP MORAY.
The Strathbogie Presbytery met at Botary on November 29th,
1643, to receive reports about the promulgation of the new Standard
of Faith. The Rev. Joseph Brodie, of Keith, reported that he had
read and explained the Covenant in his church, and "had got two
hundred hands and above thereto."
The Rev. Robert Irving, of Inverkeithing, reported that all his
people had solemnly subscribed the Covenant.
The Rev. James Gordon, of Kinnoir and Dumbennan (now Huntly),
said that he had read and explained the Covenant at both his churches,

Reception of the Solemn League and Covenant. 137
and required them nominatim at Dumbennan to subscribe the same ;
but they all, with one voice, refused till others went before them.
The Rev. Alexander Fraser, of Botriphnie, declared that he had
read and explained the Covenant, and had got no subscription.
" Ordained to urge the same next day."
The Rev. Robert Watson (Grange) reported that he had read and
explained the Covenant, and had got some "hands," but the gentry,
and most part of the commonalty, refused to subscribe until Thomas
Innes of Pathnick should first subscribe ; also that George Geddes re
quired the Covenant to peruse, and " advise with it," and send it back
to the minister with a private subscription, with the addition for the
King and Protestant religion. The brethren thought the subscrip
tion null, and ordered the said George to swear and subscribe the
same publicly in the church.
The Rev. Richard Maitland (Aberchirder) reported that all had
subscribed the Covenant within his parish, except two.
The Rev. George Chalmers (Rhynie) reported that he had
explained the Covenant in both his kirks, and would get the sub
scriptions next Sabbath.
The Rev. William Reid (Gartly) reported that he had read and
explained the Covenant, but had got no subscriptions, save his own.
On the 29th of November, 1643, only one minister in the Presby
tery of Strathbogie could state that all his people had signed the
Solemn League and Covenant. Four parishes had distinctly refused
to subscribe that document, and compulsion was accordingly resorted
to, the penalties being excommunication and confiscation of goods and
gear. Therefore, when the Strathbogie Presbytery met on December
20th, some progress was reported regarding the forced subscriptions
wrung from a reluctant people. Even the active minister of Keith
could not persuade all the members of his flock to subscribe. There
John Ogilvie, the ruins of whose castle yet remain near the Linn of
Keith, John Coupland of Haughs, and " forty and fifty of the meaner
, sort," declined to conform.* At Gartly, only ten people had sub
scribed, and at Botriphnie many were reported to have subscribed,
but without having sworn, and many had done neither one nor the
other. The brethren were straightway ordained " to urge a perfect
subscription of the whole congregations against the next meeting,
and to bring the names of non-subscribers under their hands to the
Presbytery." * Strathbogie Presbytery Beco-rd, p. 41.

138 Historic Episcopate hi the Diocese of Moray.

PERSECUTION FOR REFUSING TO SIGN THE LEAGUE AND
COVENANT.
The Rev. Joseph Brodie, of Keith, appears to have become very
zealous in the prosecution of recusants, as witness the following
passage in the Presbytery Book of Strathbogie : —
" The same day, Mr. Joseph Brodie produced a letter from Mr.
David Dalgleish, showing his diligence with the processes of excom
munication, left with him by the said Mr. Joseph, at the last General
Assembly, viz., that he had delivered these to the treasurer
depute, that order may be given for letters of horning and caption,
upon the King's Majesty's charges ; and because he saw no appearance
of execution that way in haste, some of the ministry, and he, did re
commend to the Committee of Estates, that speedy course may be
taken thereanent, which their lordships have promised to do, and also
promised to do such like with those whom the Presbytery had sent
over, presently." *
On March 31st, 1644, some of the brethren of the Strathbogie
Presbytery having inquired if those who had not subscribed the
Solemn League and Covenant should be admitted to the sacrament
of the Lord's Supper, the question was referred to the Provincial
Assembly, " in respect some loliole congregations (except so few) had
not subscribed the same."!

BATTLES OP EDGEHILL AND MARSTON MOOR.
While ecclesiastical strife, provoked by the Solemn League and
Covenant, was raging in Scotland, the Civil War was being carried on
in England between the King and Parliament. In 1642, the battle
of Edgehill was fought, and though conspicuous bravery was displayed
by both armies, the result was long doubtful. The Scottish forces
eventually turned the scale, and brought victory to the side of the
Parliament. At Marston Moor, the Royalists were also defeated hy
the united strength of the Pariiamentary and Scottish troops. The
General Assembly found Cromwell and his invincible Ironsides useful
allies at first. In the days to come they were to find them implacable
foes.

* Presby. Book of Strathbogie, p. 49. t Ibid. , p. 52.

The Marquis of Montrose. 1 39

THE MARQUIS OF MONTROSE.
' For truth and right, 'gainst treason's might, this hand has always striven ;
And ye raise it up for a witness still, in the eye of earth and heaven.
Then nail my head on yonder tower, give every town a limb ;
And God who made shall gather them — I go from you to Him." Professor Aytoun.

James Graeme, the famous Marquis of Montrose, in 1644, began
in Scotlaud his career of victory on behalf of the King. Six battles
were in succession fought and won by him for his royal master, with
the result that all Scotland lay at his feet, the Scottish Estates
having for the time no army in the field. Charles, whose hopes
now turned to the north, despatched Sir Robert Spottiswoode as
the bearer of a royal commission, appointing Montrose Lieutenant-
Governor of Scotlaud. Montrose relied mainly upon his Highland
levies, which were capable alike of prolonged fatigue during forced
marches, and of making resistless onsets in the day of battle. A
reverse eventually came at PhUiphaugh, in 1645. There the great
Marquis was surprised by General David Leslie at a time when he
was unsupported by his Highland clansmen. The rout was com
plete, and the hopes of Charles i. in Scotland were shattered at one
blow. Montrose himself escaped, but many prisoners were taken.
SLAUGHTER OP ROYALISTS.
The cry for vengeance arose throughout the provincial synods,
and neither the General Assembly nor the Scottish Estates were slow
to listen. The Irish prisoners taken at PhUiphaugh were executed
without any regular trial at all. Lord Ogilvie, eldest son of the
Earl of Airlie ; Sir Robert Spottiswoode, son of the late Archbishop
of S. Andrews ; Andrew Guthrie, son of the Bishop of Moray, and
others, were tried and condemned to death by the Scottish Conven
tion. The crime of these men was none other than loyalty to their
King and to the cause of the fallen Episcopate.
CHARLES I. GIVEN UP BY THE SCOTS TO THB ENGLISH
PARLIAMENT.
The decisive battle of Naseby, fought in the, same year as PhUip
haugh, extinguished the hopes of the royal cause in England. In
1646, the King fled for refuge to the Scottish army, then besieging

140 Historic Episcopate in the Diocese of Moray.
Newark. Every mark of outward respect was paid to the unfortunate
monarch, but he was treated as a prisoner rather than a King. At
the beginning of 1647, the Scottish Estates resolved to surrender the
King to the English Parliament. The sum of £100,000 was paid to
the Scottish army as a first instalment of pay for past services, and
Charles was handed over in person to the Commissioners of the
Parliament. DEATH OP CHARLES I.
In January, 1649, Charles i. was tried by a pretended court of
justice, and condemned to death. His judges had made up their
minds beforehand that Charles must die. The fearless bearing of the
King during the trial will be remembered throughout all time. The
King and Bishop Juxon engaged in prayer before daylight on a cold
January morning ; the scaffold hung with black in front of the King's
own palace of Whitehall ; the array of horse and foot, and the
immense crowd of weeping and sympathising spectators; the last
prayer of the monarch, and the groan of the multitude when the
executioner held up his bleeding head— these are the prominent out
lines of the sad historical picture, that tells how nobly a King could
meet his death. Charles i. was succeeded by his son, Charles 11.
DEATH OP THE MARQUIS OF MONTROSE.
Charies 11. was an exile at the time of his father's death, but he
commissioned the Marquis of Montrose to head a military expedition
in Scotland on behalf of the royal cause. Having embarked at Ham
burg with a slender force, Montrose landed on one of the Orkney
Islands, and from thence passed over into Caithness. Advancing
towards the south, he fell into an ambuscade prepared for him by
Colonel Strachan, who commanded the Covenanting forces in the
north.* Strachan, with only 300 cavalry, gained a complete victory,
and pursued Montrose some distance from the battle-field. This took
place at Drumcarbisdale, on the borders of Ross-shire, on April
27th, 1650. Afterwards the great Marquis fell into the hands of
Macleod of Assynt, who betrayed him to the Scottish Estates. He
was carried to Edinburgh, having on the way been subjected to every
kind of insult. Montrose was executed at Edinburgh on May 25th, -
1650. He bore himself nobly on the scaffold, refusing the proffered
* Colonel Strachan, the Covenanting general, belonged to a family that
gave three bishops to the Church.

Cromivell threatens to invade Scotland. 141
ministrations of the Covenanting preachers. This was the tragic end
of the greatest of the Graemes.
CROMWELL THREATENS TO INVADE SCOTLAND.
The Scottish Presbyterians were now to discover dangerous and
implacable foes in their former allies. As Presbyterianism in England
had overthrown Episcopacy, so it was in turn overthrown by the
English Independents, backed by Cromwell and his Ironsides. The
Presbyterians of Scotland naturally resented this, while Cromwell on
the other hand was embittered against the Scottish people on account
of their leanings towards Prince Charles. News arrived in the north
that Cromwell intended to invade Scotland. Preparations were made
on all sides to resist the invasion, and in the Presbytery of Strath
bogie a letter was read from the Presbytery of Edinburgh, urging
immediate contributions of money for military purposes. This letter
stated, " That the Pariiament had taken course for a present and
speedie levie in reference to the defence of the country against these
men whose successe, in all appearance, void bring forth ruin of
religione and government among us ; quherupon it was thought
expedient that everie minister sould contribute according to the
proportion sett doune in the said letter for ane regiment of horss,
to be presentlie levied for that said expedition."
THE TREATY OP BREDA.
Commissioners from the Scottish Parliament and General Assembly
were sent to Charles on the Continent ; one of them being Alexander
Brodie of Brodie, in the diocese of Moray, and the author of a
diary referred to in this work. In that journal, Brodie makes the
following reference to this event : —
"I was chosen, unwillingly, to be a judge, and was sent to the
Hague one of the commissioners for the King. The Lord did in this
keep me from affecting the favour of the man, or goeing about to com
pass it. I was sent back the next year to Breda, quher I observed
notable providences accompanying our voyage, and assistance with
our ministers- promising something; and we did speed."*
The commissioners, when at Breda, hearing that the King was
about to receive the Holy Communion, sent in a written remonstrance
against " the use of the gesture of kneeling," and declared that this
would "provoke the anger of God" against his Majesty. This
* Brodie, Diary, p. 140.

142 Historic Episcopate in the Diocese of Moray.

remonstrance, signed by Mr. Brodie and the other commissioners,, •
exhibits the humiliating conditions forced upon Charies, as well as
the narrow religious views of the Laird of Brodie and those who
accompanied him. Charies finally agreed to the terms imposed in
favour of the Covenant. Landing at Speymouth on June 23rd, 1650,
the King proceeded to Edinburgh. There he was made to sign a de
claration professing sorrow for his mother's idolatry, and promising to
promote the ends of the Covenant in the reformation of the Church ,
of England. CROMWELL OVERRUNS SCOTLAND.
The regicides, who had established the Commonwealth in Eng
land, looked upon the recognition of Charles as a declaration of war,
Cromwell invaded Scotland, but was well-nigh outwitted by the
prudence and sagacity of General Leslie, whose troops protected the
capital. The English army retreated to Dunbar, closely followed by
Leslie. There, against his own judgment, but over-persuaded by the
Covenanting ministers in his camp, Leslie attacked Cromwell's army,
and was completely defeated. Edinburgh capitulated soon after, and
Cromwell's troops overran Scotland, penetrating as far as Strathbogie
and Inverness. RESOLUTIONERS AND PROTESTERS.
The General Assembly met at S. Andrews on July 16th, 1651,
Rutherford, Gillespie, Guthrie, Cant, and other Presbyterian ministers,
having sent in a protest against the lawfulness of the meeting. From
this time, the Presbyterians were divided into two parties, designated
at first by the names of Resolutioners and Protesters. The Resolu
tioners were in favour of the royal cause. The landing of the English
troops in Fife had the effect of dispersing the meeting.
PLIGHT OF CHARLES II.
Charles, who had been crowned at Scone on January 1st, 1651,
now determined to march into England, leaving Fifeshire in the hands
of Cromwell's soldiers. At Worcester he was overtaken by the astute
Protector himself, who put the Royalists to utter rout. After re
maining in concealment for some time, the King escaped to the
Continent. Scotland was now entirely in the hands of Cromwell,
whose representatives dismissed the Assembly which met at Edin
burgh in 1653, and prohibited its meeting again. Such high-handed.

Restoration of Charles ii. 143
policy depended for its success on the genius of the master-mind by
which it had been initiated and directed.
RESTORATION OP CHARLES II.
On the death of the Protector, it was seen that the civil and
ecclesiastical systems set up by him in England were alien to the
feelings of the people. England, indeed, went mad with joy, when,
in 1660, the Restoration was accomplished by the efforts of General
Monk and the English Parliament. Equally welcome, south of the
Borders, was the restoration of the Episcopal form of Church
government.

FROM THE RESTORATION OF EPISCO
PACY IN SCOTLAND, IN 1661, TO ITS
DISESTABLISHMENT, IN 1690,
CHAPTER X.
ECCLESIASTICISM OF SEVENTEENTH CENTURY
(CONCL UDED).
" Recompense to no man evil for evil."— EoM. xii. 17.
EPISCOPACY RESTORED.
The Solemn League and Covenant was annulled by the Scottish
Parliament in 1661, and a royal proclamation, at the cross of Edin
burgh, announced the King's intention to restore in Scotland the
Episcopal form of Church government. Only one prelate of the
Spottiswoode line survived, viz., Sydserf, Bishop of Galloway, upon
whom there was bestowed the vacant See of Orkney. Charles, having
resolved to raise some of the Presbyterian ministers to the Episcopate,
appointed the Rev. James Sharp, minister of Crail, to the Arch
bishopric of S. Andrews. Sharp had been the Presbyterian envoy
to the King, and his acceptance of the primatial chair laid him open
to the charge of treachery. Andrew Fairfoul, minister of Duns, was
appointed Archbishop of Glasgow ; James Hamilton, minister of Cani-
busnethan, was nominated Bishop of Galloway ; and the mild and
gentle Leighton was offered the bishopric of Dunblarie. These four
ministers were consecrated in Westminster Abbey on December 15th,
1661, by the Bishops of London, Worcester, Carlisle, and Llandaff.
Returning to Scotland, the two new Archbishops and the Bishop of
Galloway consecrated at Holyrood the Bishops-designate of Moray,
Dunkeld, Ross, Caithness, and the Isles. The Scottish Parliament,
in which the newly made prelates took their seats, met soon after
wards. Episcopacy was restored in this unconstitutional way by
an arbitrary act of the royal power, and without any reference to the
General Assembly, or the will of the Scottish people. The change
was not acceptable in the south and south-west of Scotland; but
north of the Tay, and in the diocese of Moray, it was pleasing, with
a few exceptions, to both ministers and people.

The Laird of Brodie. 1 4 5

THE LAIRD OP BRODIE.
Alexander Brodie of Brodie, in Morayshire, was one of the few in
that district who objected to the restored episcopate. The family,
of which he was the head, was one of the oldest in the province of
Moray. Alexander was the eldest son of David Brodie of Brodie, and
was born on July 25th, 1617. He studied at King's College, Aber
deen, but did not graduate there. When Episcopacy was disestab
lished ill 1638, Brodie declared in favour of Presbyterianism, and
took a prominent part in the religious controversies of the day. An
iconoclastic proceeding in the Cathedral of Elgin, in which Brodie took
a discreditable part, has already been narrated. Retribution overtook
him for the sacrilege, and the followers of Montrose burned his house,
plundered his lands, and destroyed, or carried away, his family records.
In 1643, Alexander Brodie represented the county of Elgin in the Scot
tish Parliament, and sat as a ruling elder in the General Assembly.
He was also one of the Scottish plenipotentiaries sent to Charles 11.
at the Hague and Breda. The laird became an Ordinary Lord of
Session in 1649; and in 1653, he was cited, much against his will, by
Cromwell, to London. He became a judge in 1658, but was super
seded at the Restoration.

BRODIE S OPINIONS ABOUT SHARP AND LEIGHTON S CONSECRATION.
The Diarist happened to be resident in London when the four
divines, chosen to be bishops in Scotland, were presented for conse
cration. His remarks with reference to Bishop Leighton are interest
ing. On September 31st, he writes: — "I heard Mr. Leighton inclined
to be a bishop, and did observe his loose principles before anent
surplice, ceremony, and papists." Leighton was in favour of toleration
to the Roman Catholics, a point about which the laird was more than
doubtful. On the 25th October, he again writes: — "Mr. Leighton
dined- with me. I perceived he was not averse from taking on him to
be a bishop : all was clear to him, civil places free from censures : he
approved the organs, anthems, music in their worship. He said the
greatest error among papists was their persecution and want of charity
to us. His intention was to do good in that place, and not for am
bition. He was against defensive arms : men in popery holding all
their tenets might be saved. He had no scruple in anything which
they did, repeating oft this word : Religion did not consist in these
K

146 Historic Episcopate in the Diocese of Moray.

external things, whether of government or ceremonies, but in
righteousness, peace, and joy. I prayed for him as for myself, and
was feared that his charity, misguided, might be a snare to him. He
said he had signed and swore the Covenant, and had these same
thoughts then — that the Covenant was rashly entered into, and is
now to be repented for."
Brodie was under the erroneous impression that the newly
appointed bishops would not accept re - ordination at the hands of
the English prelates. Concerning this he says : " I acknowledge the
Lord in this." Further on he corrects his mistake : " I heard," he
says, "Mr. Sharp and Leighton were re-ordained, and scrupled at
nothing." Fairfoul and Hamilton were not ordained deacon and
priest before consecration, having already received orders from the
Spottiswoode line. Of a service which he attended in Westminster
Abbey, Brodie remarks : " I beheld the administration of the sacra
ment in Westminster, and albeit I was stumbled at their affected
gestures, bowing and cringing at the table before their altar, aud bow
ing at every time they named the name of Jesus, their clothing, their
kneeling, their twice consecrating of wine, because they brought some
more than at the first, yet, I thought they might partake savingly
with them. They had materially the sacrament of the Lord's body
rightly administered." He called it a sacrifice of praise. A statement
made by Bishop Leighton to the laird, that he was in favour of extend
ing toleration to Roman Catholics and Anabaptists, is condemned as
dangerous. Sharp, Fairfoul, and Hamilton, appearing inclined to press
the importance of ceremonial, Brodie said to them, " We were well be
fore 1633.'' At the same time, he admits, " I found not that aversion
from their Liturgy and some other things that I had had, and other
godly persons have. Oh ! that this be no snare to me." Brodie was
not present at the consecration of the bishops, which took place on
December 15th, 1661, but wrote as follows of the function: — "I
heard they had surplices, albs, and all other ceremonies. He that
preached said they were not lay-elders, but there were diversities
of dignities in the preaching presbyters : much spoke he against
Presbyterians ; God's declaring against them at Dunbar. All these
things were spread before God. I heard that our bishops bowed
to the altar, had on their surplices, rochets, and other ceremonies,
took the sacrament kneeling at the altar when consecrated. I
desired to consider and weigh these things soberly and with
understanding."

End of Brodie' s Life — Persecution of Presbyterians. 147

END OP BRODIES LIFE.
Brodie left London on May 14th, 1662, having had an audience of
the King on the previous day. Concerning his interview with Charles,
he made this observation : — " Yesterday I had access to the King, and
kissed his hand. Now, I desire to reckon this as a mercy, considering
how men have laboured to prejudge him against me. It was more
than I almost looked for ; now I lean on him all that concerns me."
After his return to Scotland, the author of the Diary resided either
at Brodie, or in its immediate neighbourhood. He acted as one of the
commissioners for the trial of the unfortunate class of women then
called witches, and his duties often gave him much anxiety. To the
last, his sympathies were with the upholders of the Covenant, rather
than with their successors. Towards the close of his life, he suffered
greatly from a painful malady. His Diary is full of pious reflections,
showing the truly religious character of the man. To some extent,
worldly motives were the cause of his life-long opposition to Episco
pacy. And it must be remembered that there was much truth in
the arguments employed by him against the intrusion of bishops
and clergy into civil offices. The few nonconforming Presbyterians
of Morayshire were subjected to a persecution which nothing can
justify. The bishops of the diocese were unfortunately involved in
these reprisals upon their Presbyterian brethren.
Alexander Brodie died on April 17th, 1680, and his son James,
who continued his Diary, succeeded him, not only in his estates, but
also in his hatred to Episcopacy.
PERSECUTION OF THE PRESBYTERIANS.
The supporters of the restored hierarchy now began a disgraceful
persecution of their Presbyterian brethren. Instead of making this
reprisal, they should have remembered the injunction of their Divine
Master, not to render evil for evil. Their intolerance was a repro
duction of the repressive spirit of their adversaries in the days of the
Solemn League and Covenant. Neither party had learned the lesson
of religious toleration. An Act of Parliament was passed on June 9th,
1662, which declared that all ministers, admitted after 1649, should
be " deprived," unless, before September 20th, they obtained presen
tation from the patrons of the livings, and collation from the bishop
of the diocese. Many ministers in the southern and central districts
of Scotland resigned their charges, rather than consent to such

148 Historic Episcopate in the Diocese of Moray.
conditions. Their successors, who were mostly young men from the
northem counties, did not win the affections of their congregations.
In 1663, an Act of Parliament was passed, by which all absentees from
the parish churches on Sundays were to be fined according to their
rank. The High Commission Court was now revived, and increased
severities were imposed upon the Nonconformists. Risings of the Cove
nanters were put down by the sword, and, in retaliation, the Arch
bishop of S. Andrews was murdered on Magus Muir, in the presence
of his own daughter. Bishop Leighton went to London to protest
against the harsh measures pursued by the Government and approved
of by some of his Episcopal colleagues ; but his mild counsels were not
regarded. The Episcopal form of Church government was receiving
a lasting injury from being identified in this way with the tyrannical
policy of the State. THE RESTORATION BISHOPS OP MORAY.
The Bishops of Moray, during this Restoration period, were in
succession, Murdoch Mackenzie, James Atkins, Colin Falconar,
Alexander Rose, and William Hay. These were all good men,
though some of them, against their will, took part in the repressive
proceedings against the few Nonconformists in the diocese of Moray.
There is evidence that Bishop Murdoch showed kindness to the
persecuted party whenever he could, and that Bishop William Hay
disapproved of the harsh measures of the Government altogether.
The Diary of the Laird of Brodie gives much information about these
bishops. MURDOCH MACKENZIE, BISHOP OF MORAY.
Bishop Mackenzie was descended from a younger son of the
family of Gairioch, a chief branch of Seaforth. He was born in
1600, was a graduate of Aberdeen University, and received his
orders from Bishop Maxwell of Ross. When nominated to the see
of Moray, he was incumbent of Elgin.
The restoration of the monarchy took place in 1660, and on May
7th, 1661, the Rev. Murdoch Mackenzie was consecrated Bishop of
Moray. If the Laird of Brodie had but little favour for Mr. Mackenzie
before the restoration of prelacy, it was still less probable that he
would be attracted to him after his elevation to the episcopate.
Mr. Brodie was a Resolutioner, though he had sympathies with the

Bishop Murdoch Mackenzie. 149
Remonstrant party also. The restoration of the Scottish diocesans
was disapproved of by some of the Scottish gentry from worldly
motives, as they were called upon to contribute towards the stipends
of the holders of the sees, this being a burden laid upon their lands
in former days. The Spottiswoode bishops raised enemies to their
order among the Scottish nobility, by endeavouring to recover large
sums abstracted in the past by the nobility from the possessions of
the Church. It was, therefore, to the interest of some of the landed
class that Episcopacy should be finally and fully disestablished.
Motives of this kind doubtless tended to enchanoe the prejudice in
the mind of the Laird of Brodie against Episcopacy. These words of
the Diary describe the laird's meeting with the new Bishop of Moray :
— " I did see the Bishop of Moray, and with reluctancy. I professed
that the change was against my will, but God having suffered it to
be brought about, the King and laws having established it, 1 was
purposed to be as submissive and obedient and peaceable as any.''
A difference shortly arose between the laird and the bishop in
connection with the maintenance just referred to. The former
appealed to the Archbishop of S. Andrews in the hope that he
would intercede in the cause of "moderation in civil and ecclesiastical
things.'' On another occasion Mr. Brodie observed : " I spoke with
Mr. Wm. Falconar to advise the bishop to moderation, and to lay no
hands on ministers, which he did undertake to do." *
Bishop Mackenzie appears to have kept up some state at Elgin,
and so did the Justice-Depute. Mr. Brodie saw in this the corruption
of mankind. Bishop Mackenzie usually acted with sound judgment,
his kindly disposition making him averse from enforcing the laws upon
the Nonconformists of the Moray diocese, who were at the time few
and far between.
When Episcopacy was re-established in 1661, the change was
welcome to neariy the whole diocese of Moray, the only clerical
recusants being the Rev. Thomas Urquhart, the Rev. James Urquhart,
and the Rev. George Meldrum of Glass, the latter of whom after
wards conformed for a time. Among the laity those who were
displeased at the restoration of the episcopate were few in number in
Morayshire. The Laird of Brodie stood almost alone in his religious
views on this question, finding little sympathy in those around him.
On October 24th, 1662, Brodie wrote as follows ; — " I was dealt with
* Diary, p. 247. Mr. William Falconar was an ancestor of William
Falconar, Bishop of Moray, in later days.

1 50 Historic Episcopate in the Diocese of Moi'ay.
to go with David to the bishop, and had much reluctancy. Let the
Lord open my eyes and enlighten my mind, and conform me by His
grace, and let me not be entangled through these occasions. ... I
heard that the whole ministers had submitted and acknowledged the
bishop at the synod, except Mr. James' and Mr. Thomas Urquhart.
Mr. Hari had submitted, but not owned the Government. I desire
to spread these things before the Lord, and to be duly exercised with
the untenderness of some, the suffering of others — the judgment
over all — yet, alas ! there is none lays it to heart.'' The Presbyterian
system of the seventeenth century had but a feeble hold upon tho
ministers and people of Moray. The two Urquharts, who refused
to acknowledge the bishop in the synod, were in their lives and con
versations most exemplary men, and the bishop did all in his power
to conciliate them. One was the minister of Kinloss, the other
minister of Essil. Mr. Brodie went in person to the Bishop of Moray
to beg for leniency to the two Nonconformists. Bishop Mackenzie
replied that if the Rev. James Urquhart would concur in common
duties, and meet with the others, "he might be forborne awhile."
Mr. Urquhart of Kinloss devoted a day to the consideration of the
whole matter, but remained firm in his resolution to incur the loss
of all that he had, rather than comply with the requirements of
Episcopacy. Mr. Brodie tried yet again to persuade the Rev. James
Urquhart to conform as far as his conscience would allow to the
episcopal rigime. The Diarist writes : — " I spoke with Mr. James
Urquhart and persuaded him, if he might get it without a snare, to
embrace his ministry. Refusing to concur with presbyteries and
synods, because they were but the bishop's delegates, could not
annul their calling or make it void. As it seemed to me this argu
ment would infer that those whom the bishops admitted were not
ministers, and consequently the sacraments and ordinances which
they ministered, no ordinances, the consequences whereof would
cast all loose." Mr. Brodie, constantly in doubt himself, was hardly
the fittest person to convince others who were in difficulty or per
plexity. The Bishop of Moray could scarcely be expected to satisfy
the scruples of one who was so narrow in his own views, and so
exacting in his requirements from others. That the laity in the
dioceses of Aberdeen and Moray attended willingly to the teaching
of their respective bishops, appears from such entries as : — "I heard
that Bishop Mitchell of Aberdeen was Arminian ; that he enjoined
private baptism and communion, and spoke something of the

Bishop Murdoch Mackenzie. 151
necessity of baptism ; that the Bishop of Moray had drawn all the
people to kneel at communion."
Two days after this he inscribed in the Diary : — " I heard that
the bishop had ministered the communion kneeling, and that all the
people had gone along with him." In February, 1672, Archbishop
Leighton proposed that Bishop Mackenzie should be sent to the
diocese of Orkney, an appointment then superior to that of Moray
in a worldly point of view.
Bishop Mackenzie's wife died on May 5th, 1676, and the laird
was much disappointed because he was not called to the funeral.
On June 13th, 1676, Brodie observes : — "I came hence next morning
to Petgarvie, and spoke with the bishop anent that which was due
to me by George Birrell, and expressed much freedom to him anent
his office, and against the consistency of a ministerial office with
civil honours and employments. My dislike to the office is as it is
exercised and constituted among us. He pressed my allegiance to
the King. I said I had rather my flesh were torn, 'ere I were not
as loyal to the King as any subject he had. I asked at him, if he
were to remove from this, and it was no divine consideration to
remove to a fatter benefice. Orkney was twice as good. ... I
alluded to that word, ' He that seeks a bishopric seeks a good
work,' and 'the better bishopric the better work.'" While Mr.
Brodie was quick to discern the inconsistency of the appointment of
bishops and clergy to civil offices, he failed to observe a similar
incongruity when Presbyterian ministers were sent to Holland with
himself and the other commissioners to negotiate the terms upon
which the exiled sovereign would accept the Scottish crown.
Elsewhere in the Diary we learn that the bishop, the Earl of
Moray, and Lord Duffus, having been commissioned " to censure and
convene for conventicles," met at Forres. The few Nonconformists
in the diocese of Moray might well have been passed over ; but it
was in this way in other parts of the country that the State brought
the prelates into disrepute with the people. We can sympathise
with Brodie when he says of the bishop : — " I did meet with the
bishop, and spoke aneht George Dunbar's business with me anent
Pluscardyn and Milton's business. I did inquire what he was doing
with the Nonconformists. He said, if they would obey the King's
laws, he would do them no harm. I said there was no obedient
subjects albeit they could own bishops, or these that entered by
them, because they held that they were perjured, and had no

1 52 Historic Episcopate in the Diocese of Moray.

lawful calling. He said they would remit to the different doings.
I said he could not deny but they were godly learned men; and
why did not he, as Christ bade His disciples, let them alone, and
forbid them not to preach, albeit they follow not us ? He said he
would do any favour to them, if they sought it."
Towards the close of Bishop Mackenzie's residence in the diocese
of Moray, there was evidently a more friendly feeling between the
laird aud himself, so that when the former was about to remove to
Orkney, Mr. Brodie ordered some help to be sent to the bishop for
removing his belongings to the far north. The bishop on his part
called at Mr. Brodie's house to take leave before his departure to
Kirkwall. The bishop, doubtless, was not without respect for the
outspoken personage, who did not profess with his lips what he
disapproved of in his heart.
Some years after Bishop Mackenzie removed .to Orkney, a party
of Presbyterian Nonconformists was wrecked upon those stormy
shores. Those of them who escaped to land were kindly treated by
Bishop Mackenzie, and the laird was able to state in the Diary on
January Srd, 1680 : — " I heard that the prisoners were shipwrecked at
Orkney, and most of them drowned, and some land safe. Lord !
instruct me by this providence, and grant me to take it up and
lament it aright. I heard Bishop Murdoch was kindly to them."
JAMES ATKINS, BISHOP OF MORAY.
The Rev. James Atkins, or Aitken, was a native of Kirkwall.
His father, Henry Atkins, or Aitken, was Sheriff and Commissary
at Orkney. Having completed his education at Edinburgh and
Oxford, Mr. Atkins received holy orders, and became chaplain to
the Marquis of Hamilton, at the time that the latter was Royal
Commissioner at the Glasgow Assembly of 1638. On account of the
ability evinced by him at this meeting, Mr. Atkins was appointed hy
the King to the charge of Birsay in Orkney. Here he remained in
the quiet discharge of his parochial duties until the landing of the
Marquis of Montrose in Orkney, when the minister of Birsay, and all
the ministers of the Orkney Presbytery, espoused the cause of the
King. Mr. Atkins was appointed by the presbytery to draw up
a declaration expressing their loyalty to Charles 11., an act for which
the entire presbytery was deposed by the General Assembly. More
than this, the Marquis had conversed with Mr. Atkins, and for this
the latter was excommunicated. Having fled to Holland, Mr.

Bishop fames A tkiiis. 1 5 3
Atkins remained there till 1653, but at tho time of the Restoration
he was residing in Edinburgh. Proceeding with Bishop Sydserf to
Loudon in order to congratulate the King upon his restoration,
he was appointed to the rectory of Winfrith in Dorsetshire. His
election to the bishopric of Moray took place iu 1676.
On the 14th of October, 1676, the Laird of Brodie wrote in his
Diary : — " I heard that the chapter and ministers of this synod were
stumbled at Mr. Atkins, who was named to be bishop, and at his
excommunication, and had sent ilr. Hugh Fraser south to thc
Bishop of S. Andrews anent it." The frequent appeals made at this
time to the Archbishop of S. Andrews indicate that the Scottish
metropolitan possessed very considerable influence over his episcopal
brethren. Mr. Atkins' excommunication would, as a matter of course,
be considered as null and void by the primate, on account of its
having been pronounced for a merely political offence.
On November Srd, 1676, our Diarist writes : — "I heard that the
chapter delayed to choose Atkins to be bishop, because he stood
excommunicate. But the votes were equal, except one."
Bishop Mackenzie did not leave the Moray diocese until some
time after his successor had been appointed. At his farewell
visit to the_ laird, already mentioned, the bishop told him that more
severe measures were to be employed by Bishop Atkins against thc
Nonconformists. This was a kindly hint to Brodie to keep himself
beyond the pale of the obnoxious laws.
The following is the entry in the Diary regarding this : —
"August 11th, 1677. The bishop came in to visit and take leave on
his going to Orkney. I made no professions to him nor requests.
He desired me to look to myself, for it was like I might be called
for. . . . He told me that Tarbet was in favour with the Duke ; the
Duke was going to Hamilton; that Bishop Atkins was waiting on
counsel and the Commission for Church affairs, who had renewed
all their acts against conventicles.''
Bishop Mackenzie's anticipations turned out to be well founded,
-and Bishop Atkins did treat the recusants more severely than formerly
had been the case. In the beginning of 1678, Brodie was told that the
new Bishop of Moray " was addicted to his own opinions, and would
take no counsell " — in short that the bishop would cede him nothing.
On June 14th, 1678, the laird remarks: — "I yesterday received a
boasting letter from the bishop, and answered it as I could, but
remitted it to Spynie if it might pass. The Lord restrain that man."

1 54 Historic Episcopate in the Diocese of Moray.
At this time Brodie of Milton was in trouble with the bishop and
town of Elgin. The Rev. James Urquhart visited the laird on Feb
ruary 21st, 1679, and performed family worship in his house. He
reported that the bishop had " procured an order to take him and ,
some others.'' This is the last entry about Bishop Atkins in the
Diary. We can admire this prelate's consistent loyalty to the
monarch for whose cause he suffered. When, however, the tide
turned, he should have remembered his own sufferings and refused
to join in the persecution of his Presbyterian fellow-Christians.
Bishop Atkins died at Edinburgh in 1687. His burial took place
in Greyfriars' Church there, the following epitaph having been
written in his praise by Dr. Pitcairne : — ¦
" Maximus Atkinsi pietate, et maximus annis,
Ante diem, invita religione, cadis.
Ni caderes, nostris inferret forsifcan oris
Hand impune suos Roma superba decs."
BISHOP COLIN FALCONAR, 1680.
Colin Falconar, the only son of William Falconar of Dunduff, and
Beatrix Dunbar, his wife, became Bishop of Moray in 1680. The
mother of the bishop was a daughter of Dunbar of Bogs, in the
county of Moray. Born in the year 1623, and sent at an early age
to the University of S. Andrews, young Falconar would be con
versant with the struggles of the Episcopal Church of Scotland
during the days of the Solemn League and Covenant. Devoting
himself, after his marriage, to the ministry, he settled at first in
Essil, a parish in the diocese of Moray. A few years subsequently,
Mr. Falconar removed to Forres, continuing to reside there till 1679,
when he became Bishop of Argyll. Bishop Falconar did not long
preside over the Argyll diocese, his translation to the see of Moray
taking place the next year. The King's letter, directed to the dean
and chapter of the Cathedral Church of Moray, is dated from White
hall ou the 7th day of February, 1679-80. This prelate was of a
pious and peaceable disposition, and one who fulfilled the apostolic
injunction, in that he was given to hospitality. He was also most
successful in reconciling differences and quenching animosities
throughout his diocese.
On June 23rd, 1676, the Rev. Colin Falconar, with others, dined
at Brodie, and the Diarist remarks of Falconar: — "They said Mr. Colin
was to be bishop. I said, I had rather he were bishop than any

Bishop Colin Falconar. 155
other." The laird was, however, disappointed for a time in his wish
regarding the bishopric of Moray. It was, as we have seen, not Mr.
Falconar that was appointed to the vacant see at this time, but Mr.
Atkins. On March 7th, 1679, a, report reached Mr. Brodie that
Colin Falconar had been elected Bishop of Galloway. This turned
out to be incorrect, Mr. Falconar soon after becoming Bishop of
Argyll. A visit was paid by the bishop to Brodie, when the laird,
having spoken to him of the address to the King from Morayshire in
favour of the indulgence, received some unpalatable tidings regarding
one of his own party, against whom certain evil reports were current.
"I desire to try," says the Diarist, "ere I believe." It was evidently
as difficult for Brodie to believe anything against one of his own
religious persuasion, as it was for him to credit much that was good
in a clergyman of Episcopalian proclivities.
James Brodie of Brodie took up the Diary on April 17th, 1680.
His opinions were similar to those of his father in all respects, it
being almost impossible to discover any difference in the style of the
entries in the Diary as kept by father and son. James Brodie writes
on April, 1680 : — " I went this morning to Spynie, and met with
Bishop Falconar. Let the Lord keep me from the snare of his com
pany, that I may not be engaged in compliance with anything that
is evil. He spoke to me about A. D. keeping conventicles, and said
it would be put over on me. I advised him to be sparing in these
matters ; it would be his wisdom."
James Brodie often met with the bishop, who seems to have been
most assiduous in his episcopal duties. At one time we are told
that he was instituting a clergyman to the church at Forres, and
the faithful would undoubtedly infer that Bishop Falconar was
attentive to his sacred duties. The occasion was not one that could
be overlooked by Mr. Brodie without making a disparaging remark.
Writing on September 16th, 1680, he observes : — -"- Windihills and I
went east to Elgin that night, staid at my cousin the Lady Boghole's
house. The .bishop was at Forres entering Mr. Law to that place.
Oh for the plague the land lies under of such teachers."
A bishop, says S. Paul, should be "given to hospitality.'' But
Bishop Falconar and his synod are thus spoken of by the Laird of
Brodie: — "The bishop had his synod at Inverness. I heard of their
feasting entertainment at that place, and many things unlike to
such an office, as this pretended to.''
On the 31st of August, 1681, the Test Act was passed by the

156 Historic Episcopate in the Diocese of Moray.
Scottish Parliament. By this Act all persons holding any office,
civil or ecclesiastical, were commanded to swear that they sincerely
professed the true Protestant religion as contained in the Confession
of Faith ratified by King James vi. The King was also declared by
the Act to be supreme over all persons, and in all causes ecclesiastical
or civil, and it was declared to be unlawful for subjects to enter into
leagues or take up arms against him. By a separate clause, the
Duke of York, and the King's brothers and sons, were exempted from
the penalities imposed by the Act.* The operation of this law was
I'esisted by certain of the Moray clergy.
Bishop Falconar tried to persuade all to take the Test Oath, but
met with much difficulty in these endeavours. It would ajjpear that
the bishop even tried compulsion as well as persuasion in this matter.
Thus Brodie writes : — " I heard that Milton was taken upon a cap
tion by the bishop and the town of Elgin. I was affected with this.''
The payment of the teinds to the bishop must have augmented the
discontent of such men as the laird. On October 6th, 1682, he
writes : — "I settled with the bishop anent my tack of teinds. 1 was
loath to hold a favour of him. Let not his easiness in particulars
be a snare to me.'' We may infer that Bishop Falconar was not
over-exacting iu regard to the teinds. This very leniency might per
chance prejudice the unwary in favour of the bishop's creed. Sus
picion was directed against everything. At Duff'us, for example, au
attention was paid to externals in family worship which did not
please the laird. He observes : — " There was worship in the Duffus
family. He had prepared a piece of the gallery for it ; somewhat
of form and ostentation and other things were observable. We
joined in worship with them, albeit my heart was far away."
The remaining entries in the Diary regarding the Bishop of
Moray, show that James Brodie of Brodie did not hold Bishop
Falconar in the same degree of estimation as did his father. In
some quarters there was discontent with the bishop, arising, no
doubt, from the share he had been compelled to take in the pro
ceedings above referred to. Notwithstanding his dislike to the
bishop personally, and to the system of which he was a repre
sentative, Brodie did not scruple to ask a favour of one of whom he
said so many hard things. Of this there is ample proof.
Thus in 1684 we learn that he (Brodie) "was much beholden
to the Bishop of Moray." Bishop Falconar was evidently trying to
* Grub's Ecclesiastical History, \o\. iii., p. 264.

Bishop Colin Falconar. 157
shield the laird as much as possible from the consequences of his
own recusancy.
Another entry in the Diary is to the following effect: — "Mr.
Alexander Kerr, and Thomas Gordon, Glengerrock's brother, came
here. I heard from him of a railing sermon which Thorntoun had
at Elgin, at which they were all displeased, bishop and others.''
Again, on January 17th, 1685, Brodie writes : — "I heard that the
bishop was required to call in all the ministers in his diocese, with
elders and beadles, to give account of irregularities."
Clearly the ecclesiastical firmament in the northern was over
clouded much as it was at this period in the southern part of the
country. The last entry in the Diary relating to Bishop Falconar was made
in February, 1685, and is as follows: — "There was debate anent
election of Commissioners. Morton came home to that purpose. I
declined to take any vote, because I was still a panel. I was minding
to have some testimony from the clergy and bishop of my loyalty
and regularity. Let not that be a snare to me, for I am easily
ensnared." We can now perceive how, in the providence of God, the dis
establishment of the Scottish Episcopal Church in 1688 has been
overruled for good, in that it delivered the Church from a baneful
connection with civil despotism. Throughout the whole of the Diary
we have been considering, there are unmistakable evidences of the
harm that resulted from this ill-omened association.
The author of an old statistical account of the parish of Spynie
says of Bishop Falconar, " that the whole country, gentle and simple,
attended his funeral." The Bishop died at Spynie Castle on
November 11th, 1686, and his remains were deposited in the south
aisle of S. Giles' Church in Elgin, at the bottom of the tower or
steeple towards the east. An oil painting of Bishop Colin Falconar
now hangs in Eden Court, Inverness. By accident it came into the
possession of the late Hugh James Rollo, Esq., who presented it to
the Moray diocese.
In 1812 the late Sir Hugh Innes of Lochalsh and Coxton,
a descendant of Bishop Falconar, erected a tablet to his memory, of
white marble, on the wall of the chapter-house of Elgin Cathedral,
with the following inscription : —
" Sacred to the memory of Colin Falconar, son of William Falconar
of Downduff, and Beatrix Dunbar, who was the daughter of J. Dunbar

158 Historic Episcopate in the Diocese of Moray.
of Bogs, in the county of Moray, and grandson of Alexander Falconar of
Halkerton, and Elizabeth, daughter of Sir Archibald Douglas of Glen-
bervie. He was born in the year 1623, and was married, in 1648, to
a daughter of Rose of Clava. He was elected to the See of Argyll, 1679,
and in 1680 he was consecrated Bishop of Moray. He died 11th
November, 1686, and was buried in the aisle of S. Giles' Church of
Elgin. "This monument was erected by Hugh Innes, Esquire of Loclialsh,
M.P. for the County of Ross, anno 1812, his great-great-grandson."

ALEXANDER ROSE, BISHOP OF MORAY.
Alexander Rose was descended from the family of Kilravock, and
studied theology at Glasgow under Dr. Gilbert Burnet, afterwards
Bishop of Salisbury. He then successively became minister of
Perth, Professor of Divinity at Glasgow, and Principal of S. Mary's
College, S. Andrews. The Archbishop of S. Andrews consecrated
Alexander Rose as Bishop of Moray at S. Andrews in obedience to
a royal mandate, issued on March 8th, 1687. The new bishop never
took possession of his northern see, for he was translated to Edin
burgh in the year of his consecration. Bishop Rose survived all the
pre-Revolution Scottish prelates. He died at his sister's house in the
Canongate of Edinburgh on March 20th, 1720. Bishop Keith says
of him "that he was a sweet-natured man, and of a venerable
aspect." WILLIAM HAY, BISHOP OF MORAY.
William Hay was the son of William Hay, who taught music in
Aberdeen. Ordained by Scougal, Bishop of Aberdeen, he became
minister of Kilconquhar in the diocese of S. Andrews. He was
consecrated by the Primate of Scotland on March 11th, 1688.*
Bishop Hay was scarcely seated on the episcopal throne when he was
driven from it by the Revolution. ABDICATION OP JAMBS II.
Charles 11., who died in 1685, was succeeded by his brother
James, Duke of York. James 11., having offended his English
subjects by his endeavours to restore the ascendancy of Rome in his
kingdom, abandoned his throne on the arrival of the Prince of
Orange. This took place in 1688; but before it happened, the
* Craven's Church in Moray, pp. 70, 71.

Bishop Rose sent to London — Revolution in Scotland. 1 59
Scottish bishops drew up an address to King James, in which they
expressed their wish that his enemies should be discomfited.
BISHOP ROSE SENT TO LONDON.
AVhen it became known that the Prince of Orange was about to
land in Britain, the Scottish bishops commissioned the Bishops of
Edinburgh and Orkney to go to London, and tender a renewal of
their allegiance to King James. They were also to consult with the
English bishops about the alarming condition of public affairs. The
Bishop of Orkney being sick. Bishop Rose had to set out for London
alone, and by the time he reached the metropolis, James had fled,
and Dutch William was in possession of the kingdom.
TUB REVOLUTION IN SCOTLAND.
A popular outbreak in Edinburgh was the first effect of the
Revolution, the mob plundering and rifling the Abbey Church and
Palace of Holyrood. The Cameronians, rising in the West of Scot
land, expelled the Episcopal clergy from their manses. On Christmas
Day the tumult began, and in many oases men of unexceptionable
character and their families were made homeless in the midst of the
severities of winter. When the insurgents threatened to oust the
clergy of Edinburgh in the same way, the members of the College of
Justice appeared in arms to prevent them.
ADDRESS TO WILLIAM AND MARY FROM THE PRESBYTERIANS.
In January, 1689, the Presbyterian ministers, in an address to
William, requested him to restore in Scotland the Presbyterian form
of Church government. They stated in this address that " they had
ever been opposed to the projects of dispensing with or taking off
the penal laws against the papists."*
INTERVIEW OF BISHOP ROSE WITH THB BISHOP OF LONDON.
Bishop Rose did his utmost with the English bishops for the
Episcopal Church of Scotland. All was, however, to no purpose, for
nothing could be done after the flight of James. The bishop, finding
that he could not return home without a pass from William, applied
to Dr. Compton, Bishop of London, for an introduction to the Prince.
In his conversation the Bishop of London said to Bishop Rose : " The
King bids me tell you that he now knows the state of Scotland much
* Gruh's Eccles. Hist, vol. iii., p. 295 ; Wodrow, vol. iv., pp. 481, 482.

i6o Historic Episcopate in the Diocese of Moray.
better than he did when he was iu Holland, for, while there, he was
made believe that Scotland generally all over was Presbyterian, but
now he sees that the great body of the nobility and gentry are for
Episcopacy, and that it is the trading and inferior sort that are for
Presbytery ; wherefore he bids me tell you, that if you will under
take to serve him to the purpose that he is served in England, he
will take you by the hand, support the Church and order, and throw
off the Presbyterians.'' In reply to this offer, the Bishop of Edin
burgh said that he was certain his brethren in Scotland would not
serve the Prince as he was served in England. Then, said Dr. Comp
ton, " The King must be excused for standing by the Presbyterians."
INTERVIEW OF BISHOP ROSE WITH WILLIAM OP ORANGE.
Next day the Bishop of Edinburgh was accorded an opportunity
of speaking with the Prince at Whitehall. William, advancing to
meet the bishop, said to him, " My lord, are you going for Scotland?"
"Yes, sir," the bishop answered, "if you have any commands for
me." The Prince replied, "I hope you will be kind to me, and
follow the example of England.'' Bishop Rose, in great perplexity,
answered, "Sir, I will serve you as far as law, reason, or conscience
will permit." The Prince turned away at once without speaking
another word, and from that time the fate of Episcopacy in Scotland
as an Established Church was sealed.
THE SCOTTISH ESTATES OFFER THB CROWN TO WILLIAM AND MARY.
The Scottish Estates assembled at Edinburgh on March 14th,
1689, declared that James had forfeited the crown, and that the
Scottish throne was vacant. On the 4th of April, they offered the
crown to William and Mary, and drew up a paper called the
" Claim of Right,'' in which it was declared that prelacy ought to
be abolished. Two days afterwards, this Convention enjoined all
ministers of the gospel to pray for William and Mary, and read a
proclamation to that effect. The draft of an Act for the abolition of
prelacy was brought in on July 7th, but when the Convention rose
there was no legal ecclesiastical government established in Scotland.
THE BATTLE OP KILLIECRANKIE.
Viscount Dundee, having left the Convention, proceeded to the
Highlands and raised an army among the northern clans. His
genius well nigh rendered fruitless the decrees of the Scottish Estates

The Battle of Killiecrankie. i6i
for the abolition of Episcopacy. General Mackay, with an army,
marched to quell the rising, and the opposing armies met at Killie
crankie, in Perthshire, on July 9th, 1689. There the Highlanders
swept down upon their foes and put them to hopeless rout. Unfor
tunately for the Stewart cause, Dundee was slain in the battle, and
the victory was of no avail.

FROM THE DISESTABLISHMENT OF
EPISCOPACY TO BISHOP PETRIE.
CHAPTER XL
ECCLESIASTICISM OF EIGHTEENTH CENTURY.
" Cast down, but not destroy'd— thou still art left.
Shrine of the saintly past,
Changeless in creed, although of power bereft
By persecution's blast :
And time-worn prayer boolcs by their tear-marlis tell
The hearts they solaced learned to love them well." E. MONXGOMERT.
DISESTABLISHMENT OF THE CHURCH.
The Revolution in England was accomplished peacefully, and the
most of the English prelates gave their allegiance to the Prince of
Orange. Rightly or wrongly, however, the Scottish bishops continued
faithful to the Stewart line, notwithstanding the attempts of James
II. to restore the ascendancy of Rome on the other side of the
Scottish Border. Their English fellow-Churchmen maintained that
by doing so James had forfeited all claims upon their obedience ;
the Scottish bishops asserted that he was still their King. This
exaggeration of the principles of hereditary descent and royal prero
gative brought nothing else than trouble and disaster to the Episco
pal Church of Scotland. Bishops and clergy alike renounced all
worldly considerations rather than be unfaithful to the house of
Stewart. Such fidelity to a fallen cause deserves its meed of praise ;
in after days it will be recorded with commendation, like that of the
starving Highlanders after Culloden Moor, who refused to betray their
unfortunate Prince for English gold.
Still the question rises — Was it right to sacrifice the Church for
political reasons 1 " The powers that be are ordained of God." And
when it was evident that the rule of William iii. was accepted by the
nation at large, was it right to rebel against his authority ? Had the
Scottish bishops and clergy after the Revolution disentangled them
selves from politics, they would soon have been in a better position
than when endowed by the State.

Church Disestablishment — Presbyterianism Established. 163
The disestablishment of the Church in 1688 had its advantages
as well as its disadvantages, and at this distance of time we can cal
culate more accurately their relative importance. The Episcopal
Church of Scotland was then robbed of her worldly wealth and secular
rank by the State. But the State could not rob her of her spiritual
rights, nor make her less the Episcopal Church of Scotland than she
was before.
William iii., although he knew it not, really delivered the Scottish
Church from the fetters of the State. When he abolished for ever
the Solemn League and Covenant, he saved both Presbyterians and
Episcopalians from one of the worst forms of ecclesiastical tyranny.
He made it possible, too, in after days for the persecuted remnant to
send the first bishop to the United States of America. This the
Scottish Church could never have done, had she not been freed from
the shackles of the State. Disestablishment in the present day is
kindness itself, when contrasted with the disestablishment of 1688.
Then no vested rights were respected. The Episcopal bishops and
clergy were thrown upon the world without a penny. Even a sum
they had raised for their own widows and children was taken from
them, and given to their supplanters. But Providence has ruled all
for the best, and the Church is stronger in reality at the present day
than when established iu the seventeenth century. Numbers are not
always strength ; frequently they may carry along with them causes
of weakness. Who would exchange the Church of to-day for that of
the Spottiswoode line ? Then the Church could neither enunciate a
doctrine nor enact a canon without fear and trembling. Now she
can use her beautiful liturgy without let or hindrance, and depends
not upon the arm of despotic power. The Perth Articles, relating to
the observance of the Church's festivals, kindled the flame of re
bellion over Scotland. In the nineteenth century the bells of Pres
byterian churches call the worshippers together upon Christmas Day.
Dark though it appeared at the time, members of the Church at the
present day must see in the Revolution of 1688 the hand of God.
ESTABLISHMENT OF PRESBYTERIANISM.
The Scottish Parliament of April, 1690, passed an Act restoring
to their livings the ministers who had been deprived since January,
1661. These, about sixty in number, formed the nucleus of the
new ecclesiastical establishment, and an Act approving of the Con
fession of Faith, compiled by the Assembly of Divines at Westminster,

164 Historic Episcopate in ihe Diocese of Moray.
settled its religious standards. In May and June, 1690, William
and Mary, and the Three Estates of the realm, established in
Scotland the Presbyterian form of Church government by kirk
sessions, presbyteries, provincial synods, and general assemblies;
and the first General Assembly of the new system was appointed to
be held in October of the same year. The religious establishment
now set up was entirely an act of the secular power, just as the
restoration of Episcopacy had been thirty years before. One
difference there was, however, for which all parties must now be
thankful. That was the omission of the Solemn League 'and
Covenant. William hated persecution, and he could not conscien
tiously have sanctioned a document which paid no respect to the
religious rights of those who differed from its tenets.
SEPARATION BETWEEN EPISCOPALIANS AND PRESBYTERIANS.
An entire separation now took place between the upholders of
Episcopacy and Presbyterianism. In former ecclesiastical revolu
tions the disestablished parties continued generally to attend the
parish churches. But, after 1690, there was a complete disconnection
between the two contending systems. The loss of temporal power,
bewailed at the time, has brought many blessings to the Episcopal
Church of Scotland, and the freedom from the bondage of the State
has far more than compensated for the poverty and persecution that
came upon her in the eighteenth century.
THE DISESTABLISHED BISHOPS AND CLERGY.
The State deprived the bishops and clergy of their worldly goods
and secular position. But it had no power to rob the Episcopal Church
of her spiritual rights. In that sense the State can neither make
nor unmake a Church. At first indeed the disestablished bishops
retired from public notice, and almost gave up altogether the dis
charge of their diocesan duties. But afterwards they handed down
their office and authority to other prelates whom they themselves
consecrated, from whom again the spiritual authority has descended to
the bishops of the Episcopal Church of Scotland at the present day.
COMPARATIVE NUMBER OF PRESBYTERIANS AND EPISCOPALIANS AT
THE REVOLUTION.
Some have asserted that the supporters of Episcopacy in Scot
land at the time of the Revolution were more numerous than the

Death of William iii. 165
Presbyterians. The truth seems to be that Episcopacy, as a general
rule, was unpopular in the south of Scotland, and especially in the
south-west, where the Cameronian influence prevailed. From the
Forth to the Tay tbe adherents of the two systems were equally
divided. North of the Tay, however, those who favoured Episcopacy
were superior in number. In the diocese of Moray some of the
Episcopal clergy kept possession of their charges till the rebellion of
1715, and in some cases the Presbyterian ministers could not be
settled in their parishes without the assistance of the military. The
Episcopal clergy were frequently treated with great harshness for
refusing to take the oath of allegiance to William and Mary, but no
attempt was then made to compel the laity to submit to the
Presbyterian discipline. In the General Assembly which met in
1690 there was hardly any representation from the country north of
the Tay. DEATH OF WILLIAM III.
William of Orange died on March Sth, 1702. King James had
difid in September, 1701. William was succeeded on the British
throne by Anne, daughter of James 11. The Queen, being favour
able to the doctrines of the Church of England, raised the hopes of
the Episcopal clergy in Scotland, who, with the exception of those
who had taken the oaths and remained in possession of their livings,
were not tolerated by law in the latter years of William's reign.
CONSECRATION OP SAGE AND FULLBRTON.
' ' For one and endless is the line through all the world that went,
Commissioned from the Holy Hill of Christ's sublime ascent.
Thank God, it never failed, nor shall ! that long unbroken chain
Begun in Thee— in Thee shall end, when Thou shalt come again."
Bishop Coxe.
An oratory in the house of Archbishop Paterson at Edinburgh
was the place where the first consecration of bishops was held after
the Revolution. The disestablished bishops did not attempt to keep
up the regular method of diocesan govemment. But the Episcopal
clergy obeyed the bishops, and the bishops followed the direction
of the Primate. In 1705 it was resolved to consecrate other bishops
who were to hand down their episcopal authority to succeeding
generations. With this view, on January 25th, 1705, John Sage and
John FuUerton were consecrated bishops, the consecrating prelates

1 66 Historic Episcopate in the Diocese of Moray.

being the Archbishop of Glasgow and the Bishops of Edinburgh and
Dunblane. So long as the disestablished prelates survived, the new
bishops were only to assist at consecrations and ordinations, and
give their advice when requested to do so.* In Bishop Sage's deed
of consecration. Bishop Rose of Edinburgh assumed the title of
Vicar of the See of S. Andrews. After the death of the other pre-
Revolution diocesan bishops, he was the acknowledged head of the
Scottish Church, holding in it an ecclesiastical jurisdiction, unknown
in Scotland since the days of S. Columba.
THE UNION OP THE SCOTTISH AND ENGLISH PARLIAMENTS.
The Act effecting this union, formally ratified by the Scottish
Parliament in 1707, confirmed the Act of William and Mary re
garding the Confession of Faith and the establishment of Presby
terian Church govemment in Scotland.
DEATH OF BISHOP WILLIAM HAY.
William Hay, Bishop of Moray, died on the 9th of March, 1707.
He has been described " as a person of mild and gentle temper, who
disapproved alike of the penal laws against the Papists, and of the
severe measures against the Presbyterians." A marble tablet in
memory of Bishop Hay has been placed in the north aisle of S.
Andrew's Cathedral, Inverness. This tablet, placed originally in the
High Kirk of Inverness, 180 years ago, came into the possession of
a clergyman, who, in 1889, gave it over to S. Andrew's Cathedral.
The following is the inscription on the tablet : —
"Sub Jugo
P. M. S.
Reverendi admodum in Christo Patris Gulielmi Hay S.T.P. Epis
copi Moraviensis meritissimi qui primsevse -pietatis et summse elo-
quentiee Prtesul constans ubique ecclesise et Majestatis Regise Assertor,
Nee florentis magis utriusque quam afflictse Episcopales Infulas
pietate ornavit vitse Integritate Morum suavitate Decoravit tandem
studiis et paralysi vicennali exhaustus vitam integerrimam beatissima
subsequta est mors Martii 19 mo., 1707, setatis suse sexagesimo. Hoc
monumentum quale quale est qui ejus filiam duxerat Johan : Cuthbert
arm : posuit."
" Sacred to the pious memory of the Right Reverend Father in
Christ, William Hay, Professor of Sacred Theology, the most worthy
* Gruh's Ecclesiastical History, vol. iii., pp. 276-352.

Consecration of Bishops for the Scottish Church. 167
Bishop of Moray, a prelate of primitive piety, and of the highest
eloquence, everywhere the constant advocate of the Church, and of
the Royal dignity, and yet not of either when flourishing more than
when afflicted, who adorned the Episcopal Mitre with piety, integrity
of life, and suavity of manners, until at last worn out by study and
paralysis of twenty years, a most blessed death followed a most up
right life on the 19th of March, 1707, in the sixtieth year of his age.
John Cuthbert, Esquire, who married his daughter, has set up this
monument, such as it is.''
CONSECRATION OP BISHOPS FALCONAR, CHRISTIE, CAMPBELL,
AND GADDERAR.
The Scottish bishops, unable to give diocesan supervision to
their flocks, and determined that the historic line of Scottish pre
lates should not fail, proceeded to fresh consecrations. On April
28th, 1709, John Falconar, the ousted minister of Carnbee, iu Fife,
and Henry Christie, the friend of Sage, were consecrated at Dundee
by the Bishops of Edinburgh and Dunblane, and Bishop Sage. Like
the consecration of Sage and FuUerton, this solemn rite was per
formed in secret, and bereft of its wonted cathedral splendour.
" And," says a writer on the subject, " it was doubtless in full assur
ance of having the eternal Pontiff for their unseen consecrator,
that Falconar and Christie knelt before those worn old men, to re
ceive the Holy Ghost for tbe office and work of Bishops in the Church
of God."* Bishop Sage died at Edinburgh in 1711, and Bishop
Christie's death took place in 1718. After the death of Sage, Archi
bald Campbell, son of Lord Neil Campbell, and grandson of Archibald,
Marquis of Argyll, the famous Covenanting leader, was consecrated
at Dundee by the Bishops of Edinburgh and Dunblane, and Bishop
Falconar. After his consecration. Bishop Campbell resided in
England. James Gadderar, a native of Keith, in Banffshire, in the
Diocese of Moray, was consecrated in London in 1712, by Bishop
Hickes, of the English Non-juring Communion, and the Scottish
Bishops, Falconar and Campbell.
THE BOOK OF COMMON PRAYER USED IN THB DIOCESE OP MORAY.
In 1709, the English Book of Common Prayer was introduced at
Elgin and Inverness, in the diocese of Moray, and at other places in
Scotland. * Grub's Ecclesiastical History, vol. iii., p. 356.

1 68 Historic Episcopate in the Diocese of Moray.

THE REV. JAMES GREBNSHIBLDS.
In 1709, the Rev. James Greenshields, a clergyman in Scottish
orders, opened in Edinburgh a place of worship, in which he used
the English Book of Common Prayer. For doing so, Greenshields
was summoned before the Presbytery of Edinburgh. Having
declined the jurisdiction of the presbytery, he was prohibited from
preaching, and warned by the magistrates of Edinburgh, instigated
by the presbytery. Continuing to preach as usual, Greenshields
was committed to prison, where he lay for seven months. The
Scottish Court of Session refused his petition asking for the same
liberty of conscience as was accorded to the Presbyterian ministers
of Ireland, and the undaunted clergyman appealed to the House
of Lords. There the decision of the Court of Session was re
versed, and the tyranny of the Edinburgh Presbytery effectually
checked.

ACT OP TOLERATION.
Not content with this victory, the friends of Scottish Epis
copacy caused a bill to be introduced into the British Parliament
for the purpose of securing toleration for all the clergy of the
Scottish Episcopal Church. The bill, having passed both houses
of the legislature, received the royal assent on March Srd, 1712,
despite a petition against it from the Assembly. This Act of
Toleration was styled "An Act to prevent the disturbing those
of the Episcopal Communion, in that part of Great Britain called
Scotland, in the exercise of their religious worship, and in the
use of the Liturgy of the Church of England ; and for repealing
the Act passed in the Pariiament of Scotland, intituled 'An Act
against irregular baptisms and marriages.'" This Act, which
allowed the Episcopal clergy to use the Liturgy of the Church
of England without let or hindrance, ordained also that they
should be obliged to take and subscribe the oaths of allegiance
and abjuration, and, during divine service, pray for the Queen,
the Princess Sophia of Hanover, and all the royal family. The
Act of Toleration was a great boon to the persecuted clergy of
the disestablished communion, and, but for the political comphca
tions that were soon to follow, would have inaugurated a new era
of peace and progress.

Death of Queen Anne — Rebellion of iji^. 169

DEATH OP QUEEN ANNE.
Queen Anne, the last sovereign of the house of Stewart, died on
August 1st, 1714. She was succeeded by the Elector of Hanover,
who was proclaimed King of Great Britain under the title of
George i. *

REBELLION OF 1715.
The Earl of Mar, in 1715, raised the standard of rebellion in
favour of the exiled Prince of Wales, called by his followers
James vm. of Scotland. The Duke of Argyll was sent with an army
to put down the insurrection. The two armies met at Sheriffmuir,
near Dunblane, where a battle was fought of uncertain result. Soon
after this, the exiled Prince landed at Peterhead, but he had neither
abilities nor enthusiasm to succeed in so difficult an enterprise. In
a short while the insurrection collapsed, and the Chevalier fled to
the Continent. The Earl of Huntly had raised in Morayshire
a contingent for the rebel army. After Sheriffmuir, the survivors
of this force returned to Strathbogie. In 1719, the remnant of
the insurgents was dispersed, when 400 Spanish auxiliaries were
taken captive at Glenshiell. The public devotions of the Jacobite
armies had been conducted by Episcopal clergy, and the sons of the
Bishops of Edinburgh and Dunblane followed tbe banner of the
insurgents.

SEVERE MEASURES AGAINST THE EPISCOPAL CLERGY.
In 1719, the Government, incited by the Commissioners of the
General Assembly, imposed severer penalties upon the Non-juring
Episcopal clergy. A statute, then passed by the British Parliament,
enacted "That no person should be permitted to officiate in any
Episcopa,l meeting house or congregation, where nine or more
persons were present, in addition to the members of the household,
without praying in express words for King George and the royal
family, and without having taken and subscribed the oath of ab
juration contained in the statute, under the penalty of six months'
imprisonment, and of having his meeting house shut up for the
same period." * Grub's Ecclesiastical Histo-ry, vol. iii., pp. 352-372.

170 Historic Episcopate in the Diocese of Moray.

CONSECRATION OP BISHOPS MILLAR AND IRVINE.
On October 22nd, 1718, Arthur Millar, formerly minister of
Inveresk, and William Irvine, the ousted minister of Kirkmichael, in
Carriek, were consecrated at Edinburgh by the Bishop of Edinburgh
and Bishops FuUerton and Falconar.

DEATH OP BISHOP ROSE.
Bishop Rose died at Edinburgh in 1720, leaving Scotland
without a single diocesan bishop. He was a prelate of great
ability and discretion, who brought the disestablished Episcopal
Church without schism through a period of extreme poverty and
depression.

BISHOP PULLARTON ELECTED PRIMUS.
When Bishop Rose died, four only of the surviving Scottish
bishops were resident in Scotland. These were Fullarton, Falconar,
Millar, and Irvine, and the other two, Campbell and Gadderar, lived
in England. At this time, the proper course would have been the
filling up of the vacant sees by persons elected to them by their
clergy, acting in concurrence with the principal laity. That this
course was not followed is due to the fact that the bishops were
guided by the wishes of the exiled Prince and his representatives in
Scotland. These latter, under the leadership of Lockhart of Carn-
warth, were called "Trustees." After the funeral of Bishop Rose,
there took place a meeting of the Edinburgh clergy, at which the
three bishops, Falconar, Millar, and Irvine, declared their Episcopal
character. At another meeting, held in April of the same year,
Bishop Fullarton was present with his Episcopal colleagues, and the
deeds of their consecration were duly produced. They laid claim to
no territorial jurisdiction, asserting that they had been consecrated
to preserve the Episcopal succession in Scotland. On the following
day, the clergy alone met to the number of about fifty, and elected
Fullarton as Bishop of Edinburgh. The other prelates ratified the
choice of the presbyters, and appointed Bishop Fullarton as their
Primus, but without metropolitan authority. The Chevalier advised
the clergy to give the same obedience to the Primus which they had
formerly paid to Bishop Rose.

Bishop Gadderar sent to Aberdeen. lyi

BISHOP GADDERAR SENT TO ABERDEEN.
On May 10th, 1721, the clergy of Aberdeen elected Bishop
Campbell as their ordinary. The latter did not proceed to Aberdeen
himself, but sent Gadderar there, with a commission to act as his
vicar. Dr. Gadderar officiated in this capacity till 1725, when
Campbell by a formal deed resigned the see of Aberdeen in his
favour. CONSECRATION OF BISHOPS CANT AND PREEBAIRN.
Andrew Cant and David Freebairn were consecrated to the epis
copate on October 17th, 1722, by the Primus and Bishops Millar
and Irvine. Cant was the grandson of the famous Covenanting
minister of the same name, and Freebairn was the deposed minister
of Dunning. GADDERAR ELECTED BISHOP OF MORAY.
Bishop Gadderar ordained various presbyters and deacons for the
diocese of Moray, after his arrival in Aberdeen. He was formally
elected Bishop of Moray on June 17th, 1725, by the clergy of the
diocese assembled in the college at Elgin. Gadderar visited the
diocese several times.

CONSECRATION OF BISHOPS DUNCAN, NORRIE, OOHTERLONIB, AND ROSE.
Alexander Duncan, deprived minister of Kilbimie, and Robert
Norrie, one of the deposed ministers of Dundee, were consecrated to
the episcopate at Edinburgh, on S. James's Day, 1724, by the Primus
and Bishops Millar, Irvine, and Freebairn. In 1726, John Ochterlonie,
formerly minister of Aberlemno, and James Rose, brother of the late
Bishop of Edinburgh, were consecrated in the capital by Bishops
Freebairn, Cant, and Duncan, to the office and work of bishops in the
Church of God. Most of these consecrations were approved of by the
exiled Prince. James, indeed, intimated his wish to the Primus, that
he, and those who acted for him in Scotland, should be consulted
before any district was assigned to a bishop. After the death of
Bishop Rose, the bishops ruled the Church, under the Primus, as a
collegiate body. Hence there arose the designation of the Episcopal
conclave, " College of Bishops." Sometimes the college was divided
in opinion, open dissension being the result.

172 Historic Episcopate in the Diocese of Moray.

ARTHUR MILLAR ELECTED BISHOP OP EDINBURGH, AND PRIMUS.
On the 5th of May, 1727, the clergy of Edinburgh elected Bishop
Millar as their diocesan ; and he was acknowledged as Primus, Vicar-
General, and Metropolitan by the Bishop of Aberdeen and Bishop
Cant. On the other hand, the other members of the Episcopal
College, Freebairn, Duncan, Rose, and Ochterlonie, refused to sanction
Millar's election. WILLIAM DUNBAR, BISHOP OF MORAY.
William Dunbar was minister of Cruden previous to the Revolu
tion, but was deprived for refusing to conform to the new Estabhsh
ment. Having been elected as bishop by the presbyters of Moray,
he was consecrated at Edinburgh on June 18th, 1727, by Bishops
Gadderar, Millar, and Rattray. The last-named prelate had been
himself consecrated, fourteen days before Dunbar's consecration, and
Gadderar had previously resigned Moray. One of his Episcopal acts
was to ordain William Falconar deacon in 1728. Moray and Eoss
were united when William Dunbar was elected. He was elected
Bishop of Aberdeen at Old Meldrum on June 5th, 1733, but retained
the see of Moray and Ross under his jurisdiction till 1736, when he
resigned.* It is related of this clergyman that he held the parish of
Cruden long after the Revolution, in defiance of the Presbyterian
Establishment. Bishop William Dunbar was a native of Morayshire.
DEATH OP GEORGE I.
George i. died on June 11th, 1727, and was succeeded by his son,
George 11.
PERSECUTION OF THE EPISCOPAL CHURCH IN THB DIOCESE OF MORAY
AFTER THE REVOLUTION.
" Rejoice, and be exceeding glad ; for great is your reward in heaven : for so persecuted
they the prophets which were before you." — Matt. v. 12.
This persecution of members of the Episcopal Church in the
diocese of Moray lasted, with greater or less intensity, for seventy
years, beginning at the Revolution and ending soon after the acces
sion of George in. The clergy were the principal sufferers in that
dark period of their Church's history, but the laity were not
exempted. Fidelity to the exiled house of Stewart was the chief
* Keith's Catalogue of Bishops, and Shaw's Moray.

Rev. Sir fames Strachan of Thornton. 173
cause of the harassing and oppressive penal laws to which the
disestablished communion was subjected after 1688. The first
victims were those who refused to take the oaths of allegiance to
William and Mary. REV. SIR JAMBS STRACHAN OF THORNTON.
This clergyman was minister of Keith parish at the Revolution.
Having refused either to pray for William and Mary or to read their
proclamation, he was deprived of his incumbency. He nevertheless
continued to preach to his own flock at Keith, and so numerous
were his followers that nearly eleven years elapsed before a regular
Presbyterian minister could be settled in the charge.
On September 3rd, 1703, Mr. Gilchrist, the Established minister
of Keith, and Mr. Murray represented to the Presbytery of Strath
bogie that Sir James Strachan, late incumbent of Keith, "did set
up a meeting house in that parish, and practises the breaking
and divyding of both parishes and other neighbouring congrega
tions where Presbyterian ministers were settled ; the presbytery also
being informed that it was expedient to order a meeting at the
Kirk of Keith, which Mr. Gilchrist earnestly pressed in respect that
he found his visitation, especially in his ministerial capacity, thrust
at by unaccountable calumnies industriously spread by the said Sir
James, his abettors within and without the parish, for the better
advancing and supporting the schism." Ultimately Sir James
Strachan was, by the Scottish Privy Council, ordered "to be de
nounced her Majestie's rebell, and put him to her Majestie's horn,
escheat and inbring all his moveable goods a,nd gear to her Majestie's
use, for his contempt and disobedience." *
After Sir James Strachan had been silenced by the secular
arm, some of the laity read the Church services at Allanbuie,
where the Keith Episcopal meeting house stood. In May, 1704,
William Niven, factor of Muldarie, and precentor in the meeting
house of Allanbuie, was charged with reading the services there.
The Strathbogie Presbytery Record says of this zealous layman : —
"Contumacious — did take upon himself to be precentor and reader
in meeting house for the public worship of God ; and, when no
sermon is at the meeting house, draws the people there, where the
said William, after reading several chapters in the Holy Scriptures
* Author's History of the Church at Keith, pp. 54, 55.

174 Historic Episcopate in-the Diocese of Moray.
and some prayers, dismisses them with pronouncing the apostolic
blessing, as is informed." "Called — compeared not." "Referred
to the Laird of Grant, and to stop service till charge cleared." *
Sir James Strachan having sent his son George to conduct the
services at Allanbuie, he too was summoned before the Strathbogie
Presbytery, as the following Record shows : —
29th June, 1704. — "Represented by Mr. Gilchrist to the presbytery
that Mr. George Strachan, schoolmaster at Huntly, and son to Sir Jaines
Strachan, late incumbent at Keith, had this last Lord's Day taken upon
him to preach in the meeting-house at Allanbuie, where there had been
no sermon for several preceding Sabbaths, the said Sir James Strachan
desisting from preaching at the said meeting house, being prohibited and
discharged by the Lords of her Majestie's Privie Councell from preaching :
The presbytery taking to their consideration how dangerous it is if such
encroachments upon the office of the ministry, by persons taking upon
them to preach or invade the office of the ministry without any legall call
thereto, be tolerat, and likewise that the said Mr. George Strachan had
not subscribed the Confession ot Faith as a schoolmaster, as the Confes
sion of his Faith."
On the 18th of July, 1704, the Presbytery of Strathbogie met to
receive any answer which the accused should be prepared to give
them. That he did not appear nor recognise the authority of the
presbytery is proved by another entry in the same Record.
' ' George Strachan, called, compeared not ; but Mr. John Annand in
Fochabers, and with him a great multitude of country people, convocate
from this and the two parishes of Bellie and Grange, called by ane
intimation att the meeting house att Allanbuie, the last Lord's Day
immediately after the said Mr. George Strachan his preaching there."
The following incident reveals some rather sharp practice on
the part of Mr. Gilchrist and his colleagues in the Strathbogie
Presbytery : —
" It was represented that John Fraser, in Cooperhill (at Keith), had
convocated several people that used to keep the meeting house on the
Lord's Day, and had set up one Alexander Johnstone, a maltman, to
read the English Service there, since now the late intruders were
discharged to preach in that parish, and that the said Alexander
Johnstone publickly prayed for persona dead."
On March Sth, 1705, the presbytery met, and Alexander John
stone, the offending maltman, appeared. As to prayers for the dead,
* History of Church at Keith, pp. 56, 57 ; Strathbogie Presbytery Becords ;
and Craven's Church in Moray.

Rev. Sir fames Strachan of Thornton. 175
he explained there were some petitions for persons that were dead,
viz.. King Charles, Prince Charlie (afterwards Charies 11.) and others,
and he excused himself "as it was so in the book that was put
into his hand." Alexander Johnstone was sharply rebuked by the
presbytery. The following excerpt, taken by the Rev. J. Craven, of Kirkwall,
from the Acta of the Scottish Privy Council in the General Register
House, Edinburgh, shows how the Strathbogie Presbytery called in
the aid of the civil power to prevent the Rev. George Strachan from
exercising his ministerial office : —
1705. — "Libel on letters of complaint by J. Blair to Council against
Mr. George Strachan, schoolmaster, at Huntlie, aUeadged Deaconat by
the exauctorat bishops .... who hath, of late, intruded himself into
the parish of Keith, and set up for a preacher therein, and exercises
all the other parts of the ministerial function .... compeared with
Mr. Robert Forbes, his advocate. "
" Admitted what was aUeadged and preached to such persons as came
there for hearing of the Word, which he thought could not be the ground
of a complaint wherewith to trouble the Lords of Her Majestie's Most
Honourable Privy Council, especially as the Defender is qualified by law
by taking the oath of alleadgiance, and signing the assurance. '' He added
that "he did not intrude to church or manse, but preached only in a
private house within the parochure."
Notwithstanding this defence, the libel was recfeived, considered
by the Council, and the following order given : — " They have pro
hibited and discharged, and hereby prohibit and discharge, the said
Mr. George Strachan, defender, to preach or exercise any part of the
ministeriall function within the parish of Keith, under the paine of
being banished out of the Shyre of Banff, within which the said
parish lies, if he transgress on the premises."
This sentence appears to have given great dissatisfaction at
Keith, and some of the people retaliated by annoying the persecutors
of Mr. Strachan. The Acta relate the circumstances of the case.
I7O6. — "J. Strachan" [probably meaning George Strachan, or some
other son of James Strachan's] " diaconat by late Bishop of Moray, . . .
supported by Papists, and though deprived yet he did exercise the minis
teriall function on the borders of [Keith] and other parishes, sometimes
in the fields and sometimes in the houses, and hath got such a following
of loose and dissolute persons, wherof several are Papists, that they
espouse his quarrell to that height, and insult almost the whole ministers
of the presbyterie, attacking some of them with gun and pistols as

1 76 Historic Episcopate in the Diocese of Moray.
they ride out on the highway, and invading others of them, in their
houses, with swords and other weapons, declaring openly that they
practise these violences on Mr. Strachan's account. "
The Episcopalians kept up their meetings until the State autho
rities stepped in and closed the place of worship at Allanbuie — for
we find the following in the same Privy Council MS., 1706 : — "Mr.
Robert Caddel [Calder likely] a man well known for his dissatisfac
tion to the Government, and for the troubles and disorders he hath
occassioned in several parts, and one Mr. Alexander Gadderer, hath
set up a meeting house in the Parish of Keith."
In 1706, the sheriff was ordered tb take steps for shutting up
the meeting house at Keith and the neighbourhood thereof.
The Rev. George Strachan was again indicted for setting up
a meeting house in 1709, but the Acta state that : —
" The Lords Commissioners of Justiciary, in respect that the pannell
denys the lybell, and that the pursuer owns there are no witnesses, they
desert the dyet against the said Mr. George Strachan, and ordain him to
be dismissed from the Bar. "John Erskine, I.P.D."
Sir James Strachan had another son, the Rev. Arthur Strachan,
and, in 1707, Mr. Gilchrist of Keith represented that he had been
carrying on irregular practices in baptizing and marrying in the
neighbourhood of Keith. In 1708, the same clergyman was charged
with committing the like irregularity in Mortlach.*
REV. JAMES SIBBALD.
During the continuance of the rebellion of 1715, the Rev. James
Sibbald, Episcopal clergyman, held possession of the Established
Church at Keith, preaching regularly to the people, and distributing
the offerings collected during the services to the most indigent poor.
After the rebellion was crushed, Mr. Sibbald had to flee for his life,
and his hearers, with a view to their own safety, had to conform for
a time to the Presbyterian services.
The Keith Kirk Session Records state that on April 1st, 1717,
a meeting of the heritors was called to consider about means " for
repairing the common loft, the kirk now being throng, since the
meeting house gave up." All the laity, however, were not to escape
punishment. The Rev. James Sibbald had baptized a child at
'' Author's hook on the Church at Keith, pp. 56-60.

Rev. Adam Harper and Rev. William Harper. 177
Birkenburn, near the foot of the Balloch Hill. For this, both
the father of the child and the witnesses were sent to prison.
The original record tells the tale of their offence, political and
ecclesiastical : —
^^ April loth, I7I6. — This day the persona following having been
called before the session, were called and compeared, viz., John Hutchon,
near Achynany, parent of the child, Bobert Wat, and James Morison, the
witness, Henry Palmer, near Birkenburn, in whose house the pretended
baptism was administered. The persons being brought before the session
were questioned for receiving ordinances from the hands of Mr. James
Sibbald, late preacher at the meeting house in this parish. They having
been rebuked, any other censure was delayed till further consideration,
and they referred to the civil magistrate. And Thomas Grant of
Achynany, one of the deputy-lieutenants of the shire, being present,
ordered them to be conveyed from our bar to the prison, as contraveners
of the established laws, in keeping company with an open and avowed
rebell, and one so monstrously scandalous as the said Mr. Sibbald was
known to be. Closed with prayer."
THE REV. ADAM HARPER AND THB REV. WILLIAM HARPER.
Adam Harper was minister of Boharm at the Revolution. He
conformed to the new civil government, and was allowed to retain
his charge. After the rising of 1715 he resigned, and opened an
Episcopal meeting house at Cairn-whelp, in the parish of Cairnie.
The usual persecuting proceedings followed upon his defection, as
appears from the Strathbogie Presbytery Records : —
"June Sith, 1720. — Anent Mr. Harper in Cairn-whelp, the presbytery,
taking this affair under consideration with Mr. Lewis Gordon at Huntly,
and Mr. Harper at Gordon Castle, do agree that there be letters written
to the Sheriffs of Aberdeen and Banff, informing them of these men their
illegal and irregular procedures. Moderator appointed to write, and, if
Sheriff fail, to seek redress from others."
The Rev. William Harper, son of the minister of Boharm, was
highly esteemed by the Earl of Huntly, who protected him from the
attacks of his enemies. In 1721, he was brought before a Justiciary
Court at Inverness, on the charge of officiating as an Episcopal
clergyman. The charge was not sustained owing to an irregularity
in the indictment. Mr. Harper, the younger, ministered to all the
poor Episcopalians in Strathbogie, and when the persecutors failed
to reach the shepherd, they brought forward for punishment some
of the poorer members of his flock. In the Keith Kirk Session M

178 Historic Episcopate in the Diocese of Moray.
Records of March Srd, 1723, James Duncan is reported as having
been seriously dealt with for "having his child baptized by Mr.
Harper, which the said Mr. Harper now denies." Again, on March
15th, 1724, James Duncan was interrogated concerning "his going
to Mr. Harper, a Non-jurant minister at Gordon Castle, to get his
child baptized." The accused was summoned to appear before the
Presbytery of Strathbogie. Another extract from the Keith Kirk
Session relates to a similar offence : —
" Septemher 22nd, 1723. — This day James Ord being called, compeared,
and was sessionally rebuked for not producing hia testimony, and going
to Mr. Harper, a disaffected preacher, to get baptism for his child, after
appointing to come here, and keeping the minister ivaiting a whole day.
The minister reported that he had now got testimony of the said Ord." *
These are instances of the way in which the members of the
Episcopal Church in the diocese of Moray were subjected to persecu
tion after the disestablishment of 1690. Even as late as the reign
of George iii., cases of bitter persecution took place in the district.
Although it is anticipating a little, the following narrative is an
example of what took place in 1761, when the Rev. William Long-
more was Episcopal pastor at Keith.
REV. WILLIAM LONGMORB.
Mr. Longmore was Episcopal clergyman at Keith, living at
Auchinhove, near that place. The following extracts from the
author's History of the Episcopal Cliurch at Keith, and from the
Keith Kirk Session Records, tell of persecution following upon the
celebration, of " a Non-jurant marriage " : —
"Many were the episodes, painful and pathetic, associated with
the pastoral duties of the clergy in those dark and troublous days.
In the dusk of a September evening in the year 1761, two young
men entered Mr. Longmore's house. They were Robert Paterson and
James Downie. The former requested Mr. Longmore to proceed to
Newmills that night for the purpose of marrying him (Paterson)
to Isabella Downie. Mr. Longmore consented at once, paying no
heed to the warning words of James Downie, who tried to dissuade
'him fr9m doing it till he should take some time to think of it.'
It was doubtless well known to James Downie, and to other Episco
palians at Keith, that in 1755 the Rev. John Connochar, a High
land Episcopalian of irreproachable character, had been sentenced to
* Keith Kirk Session Becords; Author's hook on Church in Keith, pp. 61-67.

Rev. William Longmore. 179

perpetual banishment from Scotland, and forbidden to return under
pain of death, for celebrating a marriage according to the rites of his
Church. Mr. Longmore was, however, a courageous and determined
man. He set off at once with his companions for Newmills, distant
about half-a-mile from Auchinhove. The marriage ceremony, as
described by the witnesses, was at once simple and impressive. Mr.
Longmore read the service from the Book of Common Prayer. Mar
garet Lobban, a companion of Isabella Downie, acted as bridesmaid
at this humble wedding. She entered the room just as the ceremony
was beginning. Mr. Longmore was there, and as she stated when
examined before the Kirk Session of Keith, ' they were all standing
up, and he was setting about the marriage ; he had a Prayer Book
in his hand, and said something off it, but as she had never heard
any of their marriages, she could not say whether it was according
to the form of the Prayer Book, but is very sensible that he prayed,
and that after the ceremony was over she saw him stay very cheer
fully.' Mr. Longmore had taken his own Prayer Book to the house
of John Steinson, where this marriage took place ; and it came out
afterwards in the examination of the witness that though John
Steinson also owned a copy of the Book of Common Prayer, he kept
it concealed in a ' bo wie.' The book that had afforded comfort
and solace to countless souls, generation after generation, had to be
hidden away in a barrel from inquisitorial eyes. The marriage at
Newmills took place after ten o'clock at night, and the Keith Session
Records state that at this period such marriages were frequent in
the district. For the offence committed by Robert Paterson and
Isabella Downie in being married by their ' ain minister,' they were
brought before the Keith Kirk Session on September 25th, three
weeks after the wedding day. The charge was kept hanging over
their heads until the following year, when they were fined ' Three
pounds Scots, sharply rebuked, suitably exhorted, and dismissed from
discipline.' "It will hardly be believed that such cruel intolerance existed no
further back than 'when George iii. was King.' In England how
different the associations with such a service would have been — the
church doors thrown wide, the flower-strewn pavement, the bells
sending forth a joyful peal, whether the married pair came from the
castle of the nobleman or from the cottage of the poor. This was
probably almost the last infliction of such a penalty. Brighter days
were soon to come to the Scottish Church."

i8o Historic Episcopate in the Diocese of Moray.
The following extracts from the Keith Kirk Session minutes con
firm every detail of the narrative we have been describing : —
"Keith, Sept. \%th, 1761.— Session met and constituted. The clerk
introduced a letter from the minister of Grange, bearing that Robert
Paterson and Isabel Downie were cited to this meeting ; and compearing,
and also John Steinson and the witnesses alledged to be present, Robert
Paterson and Isabel Downie were interrogated if they acknowledged them
selves married persons. Confessed they did. Then being interrogated
when and by whom, they said they were not at liberty to acknowledge
that, and become their own accusers. Then being asked who were wit
nesses to their marriage, answered they were not at liberty to confess
that either. Then John Steinson in Newmill, being called and compearing,
was interrogated if he, as was commonly reported, was the person who
had married Robert Paterson and Isabel Downie in Stripeside, said he
was not ; being further asked if he was present at the marriage, answered
he was ; being further asked what day. they were married and in whose
house, answered they were married upon the second day of Septemher in
his house ; being asked who were witnesses, answered that Margaret
Downie, his wife, and James Downie, in Newmill, Jannet Downie, and
Margaret Lobban were all present. Being then interrogated who was the
celebrator, replied that he was Mr. William Longmoor, Non-jurant
minister at Auchinhove. That he heard he came in company with Robert
Paterson and James Downie, who had a little before gone out of his house,
where they had been for some time before. Signs his declaration —
Signed, James Steinson.
" Called, compeared James Downie in Newmill, and being inter
rogated if he was present at Robert Paterson and Isabel Downie's mar
riage, declared he was. Being asked when, where, and by whom they
were married, answered they were married by Mr. Longmoor, Non-jurant
minister at Auchinhove, in the house of John Steinson in Newmill, but
doth not remember the day. Being asked by whom Mr. Longmoor was
called, answered that he, the declarator, was in the house of the said John
Steinson with Bobert Paterson that evening, and that about nine at night
he went to convey Robert Paterson home, that as they went past Mr. Long-
moor's house, they spied light through his windows, and turning in both
together, found Mr. Longmoor alone, and after some short time Robert
Paterson proposed to Mr. Longmoor to go with him to Newmill and marry
him and Isabel Downie, which Mr. Longmoor readily undertook, notwith
standing he, the declarator, dissuaded him from doing it till he should
take some time to think of it. That accordingly they went all back to
Newmill to the said John Steinson's house, where he heard Mr. Long
moor perform the ceremony at full length off the Prayer Book, which he
had all the time in his hand. Being further asked if he heard any report
that these parties were married before by any other person, replied that

Rev. William Longmore. iSi
he heard such a report, but knew nothing of it, aa he was working in
Rothiemay at the time it was said to have happened. And that he
declares is truth. Signed, James Downie."
"May 9th, 1762. — Mr. Archibald Campbell, minister of Grange, preached
to declare Keith Church vacant.
" Mr. CampbeU further reported that he had last week an extract from
the clerk of this session of their minute of the 25th of September last,
relative to the irregular marriage of Robert Paterson and Isabel Downie,
and that though the said Robert Paterson and Isabel Downie are now
residing in the parish of Grange, yet the Kirk Session of Grange think it
no ways competent for them to take this matter under their cognizance, as
the scandal was committed in the parish of Keith ; and therefore he had
appointed the kirk officer of Grange to summon the said parties to this
meeting of session to undergo such censure as they shall see meet to inflict
upon them. The session, taking this matter under consideration, called
the said Robert Paterson and Isabel Downie, and they compearing, owned
themselves to be husband and wife, and professed their sorrow for the
offence they had given by their irregular marriage and their willingness to
submit themselves to the censure of this session, and offered three pounds
Scots to the session for the behalf of the poor in the parish of Keith.
They being removed, the session, after mature deliberation, agreed to
dismiss them from discipline upon a sessional rebuke, and they being
called in, instantly paid the three pounds Scots, and were sharply rebuked,
suitably exhorted, and dismissed from discipline. Closed with prayer."*
In other parts of the diocese the persecution raged against the
Episcopal Church, and in many cases the ministers of the new
Establishment had to be inducted by the secular arm. At Inverness,
in 1691, the soldiers of Leven's regiment had to be called in to force
the Presbyterian minister upon an unwilling congregation. So weak
was the new ecclesiastical rigime in Moray that an order of the
Assembly was procured to comprehend the whole synod in one
presbytery. The Privy Council was informed, in 1706, that the
Bishop of Moray had given licence to men to preach, and that these
men were frequently employed by Episcopal incumbents in their
kirks and meeting houses, f
The Rev. George Hay, Episcopal minister of Aberlour, was
summoned before the Justiciary Court for preaching and baptizing.
The jury having retumed a verdict of " not proven," separated and
went home. But the judge ordered them all to return, and give a ver
dict of " guilty," after which Mr. Hay was sentenced to banishment.
* Author's Book on Keith, pp. 61-67.
t Church in Moray, by Rev. J. B. Craven, pp. 77, 79, 80.

1 82 Historic Episcopate in the Diocese of Moray.
Queen Anne, in 1711, granted her royal pardon to the unfortunate
clergyman, expressing, at the same time, her disapproval of the pro
ceedings taken against him.*
After Culloden Moor, the Earl of Antrim, at the head of his
regiment, pillaged the house of Mr. Willox, the Episcopal clergyman
at Duffus, burning his Bibles and Prayer Books and all his library.
In 1721, the magistrates of Elgin were ordered by the Govern
ment to put the law into execution against all Non-juring ministers
within their bounds, and they resolved to prosecute the Rev.
Alexander Gumming for preaching, praying, and administering the
sacraments, t CANONS OF 1727.
An Episcopal Synod, consisting of Primus Millar, and the Bishops
of Aberdeen, Brechin, and Moray, agreed to six canons for the
regulation of the government of the Church. From this ground
work there has been developed the code of canons of the Church at
the present day. The six canons enacted that only those who had
been elected by the presbyters of a particular diocese should be
consecrated to the Episcopate. In the meantime all the bishops and
clergy were to acknowledge the metropolitan powers of the Bishop
of Edinburgh. The other bishops adhered to the " college system,"
and refused to agree to the canons. They also declared the elections
of Bishops Millar, Rattray, and Dunbar to be null and void.
Bishop Millar died in October, 1727, and Andrew Lumsden, the
deprived minister of Duddingston, was elected and consecrated
Bishop of Edinburgh. THE CONCORDAT OP 1731.
The influence of the diocesan bishops became greater as time
went on, and, in 1731, their opponents, the college bishops, had to
listen to terms of reconciliation. These terms were embodied in
a concordat, which declared that hereafter no man was to be
consecrated a bishop of the Church "without the consent and
approbation of a majority of the other bishops." It was also agreed
that Bishop Freebairn should be Primus, and that the presbyters
* Rev. J. B. Craven's Church in Moray, pp. 85, 88.
¦[Ibid., pp. 118, 173. For other instances of the persecution of the
Episcopalians in the Moray diocese, see the Rev. J. B. Craven's Church
in Moray.

Election of Rev. George Hay to the Diocese of Moray. 183
of a vacant diocese were not to elect another bishop with
out a mandate from him. Dioceses were accorded to the several
bishops, those of Moray and Ross being put under the inspection of
Bishop William Dunbar.
, ELECTION OP THE REV. GEORGE HAY TO THE DIOCESE OP MORAY.
Bishop Dunbar having resigned Moray and Ross in 1736, tho
Primus issued a mandate to the clergy of those dioceses to elect
a successor. Meeting at Elgin in July, 1737, they elected George
Hay, presbyter of Daviot, in the diocese of Moray. The consecration
of the bishop-elect never took place, being delayed by disputes among
the bishops. Mr. Hay died at the end of the same year.
WILLIAM FALCONAR, BISHOP OP MORAY.
William Falconar, descended from Bishop Colin Falconar, was, as
already related, ordained to the sacred ministry by Bishop William
Dunbar. On September 10th, 1741, he was consecrated at Alloa, as
Bishop of Caithness and Orkney, by Primus Rattray and Bishops
Keith and White. Next year, Falconar was duly elected Bishop of
Moray, and accepted the supervision of that diocese, with the con
sent of the other bishops. Moray was Falconar's native county, his
father being Alexander Falconar, merchant in Elgin, and his mother
Jean King, daughter of William King of Newmills, Provost of Elgin.
When he was consecrated to the Episcopal office he had charge of the
congregation at Forres. CANONS OF 1743.
An Episcopal Synod, held at Edinburgh in 1743, enacted a new
code of canons for the government of the Church. The bishops
assembled, being united and in the .same mind, declared the
concordats, formerly agreed to, vacated and abolished. The new
canons, sixteen in number, defined the position and power of the
Primus, without whose mandate no election of a bishop to a
vacant see was to take place. Bishops residing in the diocese of
another bishop were, by the ninth canon of this code, exempted
along with their congregations from the jurisdiction of the bishop in
whose diocese their church was situated. The canons of 1727 having
been agreed to by only some of the bishops, the code of 1743 was
really the first that had been framed for the Episcopal Church of
Scotland since the unfortunate attempt of Charles i.

184 Historic Episcopate in the Diocese of Moray.

THE REBELLION OP 1746.
*' Oh ! send Lewie Gordon* hame,
And the lad I dauma name ;
Tho' his back be at the wa'.
Here 's to him that 's far awa ! "
These words of the song, composed by a Roman Catholic priest
named Geddes, residing in the Enzie, represent the longings that
stirred the burning hearts of the Jacobites of Moray and Strathbogie
after the unsuccessful rising of 1745. The insurrection had an
important effect upon the fortunes of the ancient Episcopal Church
of Scotland. Its leading events are well known. They were, the
romantic landing of Prince Charlie in Moidart Bay ; the advance of
the youthful leader and his army to Edinburgh, where he resided in
Holyrood, the home of his royal ancestors ; the advance to Derby,
and in a fatal moment the resolution to retreat ; the defeat of Prince
Charlie at Culloden, on which field the victor Cumberland sullied his
name by the wholesale butchery of the captive Highlanders ; and
the wanderings of the hapless prince in the Scottish Highlands,
whence he escaped to France, notwithstanding the enormous price
that was set upon his head. The advance and departure; of Cumber
land's army was marked by the pillage and burning of Episcopal
churches ; and there followed a disgraceful persecution of the Epis
copal Church. .PERSECUTION OP THE EPISCOPAL CHURCH.
After 1745, still heavier disabilities were imposed upon the Epis
copal Church of Scotland. In 1746, a statute passed the British
Parliament, entitled, " An Act more effectually to prohibit and pre
vent pastors or ministers from officiating in Episcopal meeting houses
in Scotland, without duly qualifying themselves according to law;
and to punish persons for resorting to any meeting houses where
such unqualified pastors or ministers shall officiate." By this Act,
the ministers of the Church were forbidden to officiate to more than
five people at a time, including the household. Another statute of
the legislature, passed in 1748, made the disabiUties stUl more
stringent. This Act declared "that no letters of orders, not granted
by some bishop of the Church of England or of Ireland, should, from
* Lord Lewis Gordon, younger brother of the then Duke of Gordon, had
joined the Prince's army.

Persecution of the Episcopal Church. 185
and after the 29th day of September, 1748, be sufficient, or be taken
or adjudged to be sufficient to qualify any such pastor or minister,"
(fee. Contraveners of these oppressive penal laws, for the first offence,
were to be fined .£5, and for the second, or any subsequent offence,
they were to be imprisoned for two years. Penalties for contraven
tions of the law were imposed upon peers, public officials, and other
dignitaries. These obnoxious enactments had the effect of diminish
ing, as time went on, the numbers both of clergy and laity. But the
cloud had a silver lining ; and as the Stuart cause became hopeless,
the clergy, devoting less thought to politics, attended to their
pastoral work with greater assiduity. They were taught by bitter
experience that the less political a Church is, the more spiritual it
becomes. The Scottish bishops, who at the Revolution refused to
desert their King, whom so many had forsaken, will to all time
coming be admired for their faithfulness and self-sacrifice. It was
different with the Episcopal clergy and laity who joined in the
rebellions of 1715 and 1745. By that time it was evident that the
new line of kings upon the British throne was there by the will of
the nation, and the clergy at least ought to have known that " the
powers that be are ordained of God."

CONSECRATIONS OP BISHOPS.
Even when the black storm-cloud of persecution was hanging over
their Communion, the Scottish bishops and clergy continued to pro
vide for handing down to coming generations the Episcopal succession
they had received from their fathers.* On the 17th of June, 1747,
Andrew Gerard was consecrated at Cupar-in-Fife as Bishop of Aber
deen, by Bishops Falconar, White, Rait, and Alexander.

DEATH OF GEORGE II.
George 11. died in 1760, and was succeeded by his grandson,
George in. The new sovereign looked with kindness upon all his
subjects. He was more an Englishman than his predecessors, and
had no wish to enforce vexatious laws upon the members of a
Communion, whose only crimes were attachment to Episcopacy and
exaggerated notions of hereditary right. The Episcopal clergy, aware
of the change, began to officiate more openly, and to disregard the
* Grub's Ecclesiastical History, vol. iv., pp. 1-48.

1 86 Historic Episcopate in the Diocese of Moray.
oppressive statutes. One instance of persecution has indeed been
related in this work, as having taken place in the reign of George ih.
This occurred at the beginning of his reign, and is probably the last
instance on record. The accession of George iii. was to the suffering
Church in Scotland as the first streak of the coming dawn.
THE FIRST OXFORD REVIVAL.
The first Oxford revival affected not only the Church of England,
but also indirectly the Episcopal Church of Scotland. About the
year 1729, a society was formed at Oxford, which came to receive the
appellation of the Oxford Methodists. John Wesley, their founder,
was born in 1703. He became Fellow of Lincoln College, Oxford,
and along with his brother Charles, student of Christ Church, White-
field, servitor of Pembroke, and fifteen or sixteen others, formed a
society for daily prayer and self-examination. The associates of the
Connexion made it their everyday work to converse with students on
religious subjects, and teach the fallen and the poor. After a time
the Methodists separated into two grand sections — the one professing
Arminian and the other Calvinistic doctrines. The Arminian section
was headed by John Wesley, and the Calvinistic by George White-
field. The reigns of the two first Hanoverian sovereigns were not
favourable to truly spiritual work in the Church of England. Eras
tianism then reigned supreme, the State often appointing bishops
who were unfitted in every way for their exalted and spiritual calling.
Many of the clergy were absentees, whose duties devolved upon
over-worked and ill-paid curates. Wesley and his fellow-enthusiasts,
feeling all this most keenly, endeavoured to set before themselves far
higher and holier objects. The first Methodists observed the ordin
ances of the Church and communicated every Lord's Day. They were
ridiculed by the world, but not opposed by the heads ofthe University.
True religion reaped important benefits from the labours of the
Wesleys. They laid great stress upon the Christian doctrine of the
Atonement, and enforced those tenets which asserted the fulness and
freeness of the Grace of God. Some of the Methodists, however, held
a dogma of Christian perfection, altogether untenable, and in time
they separated themselves entirely from the Chiirch. A reaction to
a deeper spiritual life raised in the Church of England was the prin
cipal service of the Wesleyans to the Church. All earnest Christians,
while they bewail the separation of the Methodists from the fold of
the Anglican Communion, must thank God for the first Oxford revival.

The Methodists in the Diocese of Moray. 187
They cannot but see in it the operation of God's Holy Spirit.* John
Wesley died in 1791.
THE METHODISTS IN THE DIOCESE OP MORAY.
John Wesley preached in the north of Scotland, and established
few congregations there. The Connexion did not make great progress
in North Britain. The following extract from the title-deeds of one of
their meeting houses gives some idea of the strictness of their rules : —
"Mr John Wesley to five trustees named, for a liouse and yard at
Keith, 1789.
" Dispones to them 
Provided always that the said persons preach no other doctrine than
is contained in Mr. Wesley's notes upon the New Testament and four
volumes of sermons ; provided also that they preach in the said house or
premises at least every evening in every week, and at five o'clock on
each morning following, &o.
' ' John Mieks

' ' George Whitefield/

"John Wesley."

BISHOP FALCONAR RESIGNS MORAY.
In 1776, the Rev. Arthur Petrie, presbyter at Folla-Rule in
Aberdeenshire was consecrated at Dundee as Bishop-Coadjutor to
Primus Falconar in the see of Moray. His consecrators were the
Primus himself, and the Bishops of Brechin, Aberdeen, and Dunblane.
On the death of Bishop Robert Forbes in 1777, the dioceses of Ross
and Caithness were put under the Episcopal care of Bishop Petrie.
The only surviving presbyter of these two dioceses was the Rev.
Allan Cameron at Arpafeelie. A letter signed by him and several
of the laity, requesting Bishop Petrie's appointment as Bishop of
Ross, having been presented to the Episcopal College, the bishops
collated that prelate to the two vacant sees. This mode of election
is referred to by Bishop Falconar in the following letter : —
Right Rev. William Falconar to Right Rev. Arthur Petrie,
Mickdfolla. Old Meldrum, May llnd, 1777.
" Right Rev. Sir,
"By your letter to me, it gives me pleasure to find that Mr.
Cameron has acted very properly and as in duty he was bound in
* Perry's History ofthe English Church, vol. ii., pp. 591-594.

1 88 Historic Episcopate in the Diocese of Moray.
agreeing to accept of you as Bishop of Ross ; this is oue good stage
gained. I hope the clergy of Moray will act a suitable part as to
what concerns them. You did very right in acquainting the bishops
with what has been done in Ross. The next step I am to take when .
you are once confirmed in that province is to resign Moray, which
I will do as soon as Bishop Kilgour signs the Deed of Confirmation.
You write me that such of the clergy as you have occasion to
converse with favour Dr. A  y's promotion ; but the question is
whether these gentlemen are better judges than their ecclesiastical
governors who are the persons proper for the Episcopate. I think
that any man who has acted the part the doctor has done since the
death of your worthy uncle, Bishop Alexander, is most unjustifiable.
Has he not by his officious meddling and his rashness and indiscretion
set the Church in a flame by his writing to all his acquaintances,
sounding the trumpet of faction and revolt ; struggling for his own
advancement in a most shameless and indecent manner, notwith
standing his protestations of his backwardness to preferment % Who
does not see this, must, in my opinion, be very blind. Mr. Strachan
is a great stickler for the doctor. I saw a letter of Strachan's to
him, which indeed censured me. In it he urges the doctor to
stand to the election, and says that if they are to have a new man
date they will either choose him again or not elect at all. Is not
this a glaring insult upon us, and an open contemjit of the canons
of the Church, especially the 5th canon of the synod of 1743 \ For
my own part, I am determined, as I told the doctor, I will have no
correspondence with clergymen of such rebellious behaviour. It
will be our wisdom to stand firm and united, as there have arisen of
late such a seditious and mutinous a spirit amongst the presbyters,
who, being instigated by the doctor and his partisans, aim at
nothing less than trampling upon us. The doctor's behaviour put
me in mind of that saying, ' Flectere si nequeo superos, Acheronta
movebo.' "He seems at last to yield, provided we give him some assur
ance that we do not mean to prejudice his moral character. I told
him we did not mean to meddle with his character. It is
his turbulent and imprudent and fiery temper which we have just
grounds to fear. May God graciously look upon the desolations and
divisions, mainly occasioned by that restless man, and give peace and
truth in our days.— I am. Right Rev. and Dear Sir, your affectionate
brother and most humble servant, Wil. Falconar.

Bishop Falconar resigns the See of Moray. 1 89
" You see my answers to Bishop Gordon, which you could sign.
It will be sent you by Mr. Cheyne."
In another letter, June 21st, 1777, speaking of the doctor and
his electors, he writes : —
" Mr. S., their dean, has bid us open defiance, and says that
they of his party will stand by Dr. A. and will elect him a second
time, or have none at all. Is not this strange behaviour expressly to
insult us, and fly in our face directly against the Sth canon of our
last synod. This is downright rebellion, nor can we, in my opinion,
have anything to do with these gentlemen so long as they are in this
frantic mood. God pity them, and pity us who have to do with
a set of such seditious and self-conceited people ! The doctor has
shown such a violent thirst after promotion, and has made so great a
bustle to push it on, that, were there no other objection, that of itself
were enough to refuse and reject him. Your northern brethren do
not know them so well as we do, and it surprises me that they would
so rashly censure us for not falling in with their humour, who ought
not to take upon them to talk so widely without better ground.''
Bisliop WilUam Falconar, to Bishop Petrie, Mikelfallow.
Edinburgh, July I5th, 1777.
" Right Rev. and Dear Sir,
" I felicitate you as Bishop of Ross, and I hope you may be chosen
for Moray as soon as you please. I once thought of sending my
demission by Mr. M'Farlane, and to have wrote Bishop Kilgour and
Mr. Leith to that purpose, which I shall, God willing, very soon do.
I have sent, by Mr. M'Farlane, a letter to Bishop Kilgour. His
last to me was wrote in a way, I must own, I did not like. I
beg of you, dear brother, that you would use all proper methods
which prudence can suggest to keep him from stating himself as
head of a party, and that you would use your best offices with him to
stand firmly by his colleagues. If this he does not, he will (I freely
tell you) do a very bad office to the Church. The present faction want
nothing but one of us to patronise them. This would be playing
their game to their purpose ; if your neighbour is induced to do
this he may never live to see an end to that rebellious scheme now
conjured up by A. and his associates. I hope, sir, you will always,
with decency and dignity, act a becoming part. May God enable us
all so to do, and be graciously pleased too, of His goodness, to pity the

1 90 Historic Episcopate in the Diocese of Moray.
desolations of His Sanctuary. I hope you have written in our
register Bishop Gordon's letter and our return. May God long
preserve you to us, and make you a happy instrument in promoting
truth and peace in this suffering Church. You '11 receive from Mr.
M'Farlane £2, 1 7s. for yourself, and, if you please, as much for
Bishop Kilgour. I have left my letter to him open for your perusal.
I will be anxious to hear from you, and am, Right Rev. and dear
brother, yours, &c. , Wil. Falconar."
Soon after this, the Primus resigned the see of Moray, and the
Right Rev. Arthur Petrie was elected bishop of the diocese by the
clergy. DEATH OP BISHOP WILLIAM FALCONAR.
This prelate died on June 15th, 1784, having resigned the primacy
two years previously. He was Bishop of Moray during the darkest
days of the Church's troubles after Culloden Moor, and as a judicious
ecclesiastical ruler he showed great wisdom in the government of
the Church in most troublous days.

ARTHUR PETRIE, BISHOP OF MORAY.
CHAPTER XII.
ECCLESIASTICISM OF EIGHTEENTH CENTUR Y
(continued).
" Watchman, what of the night ? The watchman said, The morning cometh."
Isaiah xii. 11, 12.
EARLY EXPERIENCES.
Arthur Petrie was bom about the year 1730, and was therefore
fifteen years of age when the battle of Culloden Moor was fought.
His birthplace was Forgue, in Aberdeenshire, his father being a
farmer in that place. His mother was a sister of Bishop Alexander,
of Dunkeld, who took the keenest interest in the education of his
young nephew. Mr. Petrie, having completed . his studies at Aber
deen University, was engaged as a private tutor in some respectable
families near Glasgow. In that city his high classical attainments
and amiable manners gained him many friends, so that he was in
a fair way of attaining to a high position as a teacher of classics.
But Providence intended him to fill a very different sphere, and he
received the call to serve the poor, persecuted, and disestablished
Church of Scotland. Few in those days had the courage and the
resolution to embark in the service of the humble Communion. Mr.
Petrie's sense of the weight and importance of the ministerial office
was so great that he said, " Nothing but the great scarcity of
labourers, and the necessities of the Church could have prevailed
upon me to undertake it." He was admitted to the diaconate on
September 20th, 1760, and to the priesthood on December 26th,
1761, by Andrew Gerard, Bishop of Aberdeen. His first ministerial
experience was gained as assistant to the good bishop who ordained
him. After a while he was called to the pastoral care of Wartle, in
Aberdeenshire. In his early days young Petrie must have worshipped
with the persecuted remnant in the secret services that were held
in remote cottages, or even on the lonely moor. He lived to see the
days when the penal statutes became almost a dead letter, and when
the morning of prosperity was breaking upou his beloved Church.

192 Historic Episcopate in the Diocese of Moray.
Had anyone said to him of his suffering Church about the close
of his life, " Watchman, what of the night ? " the humble bishop
might have replied in the words of the evangelical prophet, " The
morning cometh." A church service in the days of persecution.
The reader can imagine a crowd of people assembled at the open
door of their clergyman's house, usually 'a thatched cottage or a
humble farmhouse. Only four or five individuals were admitted
within, for the law permitted no more during the celebration of
divine service. The presbyter stood just inside the door, or near
an aperture made for that purpose in the wall. Here he read the
prayers or delivered, his sermon, so that all without might catch
the words as they fell from his lips. When there was snow upon
the ground, seats and forms were placed outside for the use of the
worshippers. These were dauntless shepherds aud exemplary flocks,
who loved their God so well that they were ready to stand for hours
in the driving rain or the winter snow rather than lose the oppor
tunity of joining in the prayers they had known since their child
hood's days. Such assemblies or conventicles of Episcopalians must
have been well known to young Arthur Petrie.
When the penal laws were less vigorously enforced, the clergyman
admitted into his house for service as many as the place could hold.
Numbers, for the want of room, were obliged to remain outside. The
Episcopal church at Meiklewarthill, a village two miles distant from
the present church at Folla-Rule, in Aberdeenshire, was under the
care of the Rev. Mr. Lunan, the predecessor of Mr. Petrie. Under
such circumstances the sittings could hardly be free and open, and
Mr. Lunan admitted the " gentles '' within his house for service, and
as many of the poorer people as be could. The rush was often so
great, when the door was opened, that individuals received serious
injuries in the endeavour to gain admittance.*
MR. petrie's church AT MEIKLBPOLLA.
After Mr. Petrie had officiated for six months at Meiklewarthill,
his congregation became anxious to have a more commodious place
of worship. Having applied without success for a site to the laird
of Meiklewarthill, whose zeal was overpowered by the remembrance
of the late persecution, they procured a site from Mr. Leslie of
Stephen's Episcopal Magazine, vol. iii., pp. 3.S0, 331.

The Theological College at Meiklefolla. 193
Rothie. He was ready to risk persecution for his Church, when he
gave the site at Meiklefolla for the new place of worship. All in that
congregation felt thankful to the laird for the boon he had conferred
upon them. They realised that the long and stormy night of per
secution was over at last, and " that their feet were now upon the
border of the long desired Canaan of repose." The humble church
at Meiklefolla was frequently styled Bishop Petrie's " Cathedral " by
his neighbour, the Rev. Alexander Jolly of Turriff. But what a
contrast it was to the ancient church of Moray, the glory of all
the land, that Andrew de Moravia erected on the banks of the
Lossie ! THE THEOLOGICAL COLLEGE AT MEIKLEFOLLA.
This college was Bishop Petrie's house at Meiklefolla. " It con
sisted of a but and a ben, with the addition of a small bedroom,
which was afterwards erected at the bishop's expense."* The
humble abode became the seminary for the education of the young
men who were turning their attention to the sacred ministry of the
depressed Commumon. When Bishop Alexander died, he bequeathed
to his nephew his valuable library and a sum of money. This was
a helpful addition to the bishop's little patrimony, as well as a
goodly array of useful books for the theological students. Such was
the scarcity of labourers in the vineyard, that the clergy had often
to officiate to two congregations eight or ten miles distant in the
same day. Yet through all these difficulties the dauntless prelate
struggled on, so that it was said of him, "For the Church, the body
of Christ, and its welfare, he laid out the vigour of his mind aud
strength of his body. He went about doing good, journeying un
weariedly, and without consideration of his bodily health, carried on
beyond his strength by the love he bore to Christ and His spiritual
kingdom. If the Church prospered, he rejoiced in the midst of pain
and bodily weakness. If any detriment or hurt seemed to threaten
it, no outward thing could make him cheerful."!

DR. ABERNETHY DRUMMOND.
Dr. Abernethy Dmmmond of Hawthornden, a frequent corre
spondent of Bishop Petrie, was a presbyter at Edinburgh. In Bishop
* ^t&^h&a's Ecclesiastical Jour-nal, vol. i., pp. 197-199.
t Stephen's Episcopal Magazine, vol. iii., pp. 330-331.

194 Historic Episcopate in the Diocese of Moray.
Falconar's letter to Bishop Petrie it appears that the doctor had
been elected Bishop of Brechin, but was induced by the bishops of the
Church to decline the promotion. In 1786, the clergy of Dunblane
unanimously elected Dr. Abernethy Drummond as their diocesan,
and probably seeing no prospect of his election being confirmed, he
a second time declined preferment to the episcopate. Next year he
was elected to the vacant see of Brechin, and was consecrated at
Peterhead, on September 26th, 1787, John Strachan, a Dundee
presbyter being consecrated at the same time as his coadjutor.
Dr. Abernethy Drummond, who subsequently became Bishop of
Edinburgh, gained an unenviable notoriety as the abettor of the
Edinburgh mob, when their fanaticism opposed the repeal of the
penal laws against the Roman Catholics. He was a generous con
tributor to all the schemes of the Church, and did not deserve the
epithets applied to him in the letters of the other bishops, who too
often insisted, for no valid reasons, on rejecting the persons elected
to the episcopate by the presbyters of the Church.*

THE SCOTTISH COMMUNION OFFICE.
In the postscript of a letter to Bishop Petrie, Dr. Abernethy said,
he proposed to make a second edition of the Historical Catechism.
He also said at the same time, " I long also for another edition of the '
Communion Office. It is a shame to see what needless repetitions
there are still in it, and that the thanksgiving should not be added
out of S. James' Liturgy. It will not be used in this district at
present, I know, but hereafter it may, and some may directly intro
duce it into other districts." In a letter of November 27th, 1777,
the doctor says of the proposed revision, "I am favoured with
yours some time ago, and in return to it acquaint you that since an
improved edition of the Communion Office is not likely to be
received even in your comer, I shall readily desist from the publica
tion ; for though the Primus told me I might print it as a curiosity, I
think I may bestow my money to better purpose. I am sorry, how
ever, that there is so great a change to the worse in Aberdeenshire,
for from the conversation I had with your reverence on this subject
in Edinburgh, I had reason to believe that not only your reverence,
but the generality of the clergy, eageriy wished for more alterations
than I intended."! * Appendix I. t Appendix I.

f our ney from Alloa to Meiklefolla. 195

JOURNEY FROM ALLOA TO MEIKLEFOLLA.
Mr. Petrie frequently visited his uncle. Bishop Alexander, at
AUoa. The following letter,* lately brought to light, describes the
pastor's homeward journey from Alloa to Meiklefolla in Aberdeen
shire : —
From the Rev. Arthur Petrie to the Right Rev. Mr. John Alexander,
Alloa. "Meiklefolla, July 22nd, 1771.
" Right Rev. and Dear Uncle,
" After parting from you I reached Dunfermline about 1 o'clock,
and upon alighting at John Adie's found that both families were
expecting I would dine at William's ; I told John that I intended to
have dined with him, but since it was so, I would go to William's
provided he would go along, and that we should all return to his
house to supper, to which he readily agreed. We went accordingly,
and his wife and daughter Annie came up to tea, but when we were
all preparing to go down to John's to supper, a gentleman from Edin
burgh came in, which obliged William and his wife to stay at home.
John Allan and I, however, went and supped with John, but
returned and slept in William's, which I found agreeable to John.
" I am afraid that they are not altogether cordial yet, and there
fore took all occasions that offered of recommending unity and
e.xhorting them to it as far as I could, though outwardly they seemed
to observe a becoming decency."
" I had guessed rightly the reason of Babbie Ramsay being
desirous to see me ; for it was to recommend to me to endeavour
to prevail with her mother to leave Aberdeen, where she thinks she
lives at too great expense, and come out to this neighbourhood to
some place near the moss, where she would get plenty of fuel.
" I approved of the proposal, and agreed to use my endeavours ;
and when the Messrs. Allan come north shall go to Aberdeen with
them, that they may second the proposal. Upon leaving Dunferm
line, Wednesday, after breakfast, John Allan and William Adie ac
companied me to Kinross, nigh to which William has a cousin, where
they were to dine. I proceeded to Auchtermuchty to dinner, and
reached the waterside of Dundee that night ; next morning I crossed
*The original of this letter is now in the possession of R. Bradford
Prince, Esq., Governor of New Mexico.

196 Historic Episcopate iti the Diocese of Moray.
the water, breakfasted with Sandy Allan, waited on the bishop,
offered your compliments to him, aud was graciously received. From
thence I proceeded to Forfar to dinner, and after spending an hour or
two with Mr. Skene, who had been a good deal distressed for some
days before, but was then in hopes that the distress was removing, I
reached Mary Kirk, where I- slept that night, and after being detained
four or five hours in the moming by a very heavy rain, I set forward
on my way, knd reached Banchory, on Deeside, about 7 o'clock at
night. Next day being Saturday, when I came to the Don water,
I found it greatly swelled, and, both the boats of Kemnay and Mony
musk being out of the water, was obliged to tum down by Inverury,
which led me five or six miles about ; I reached home, however, in
good time, and found all concerns well, and no loss occasioned by my
absence. All glory be to God for His free and ever-flowing mercies.
All your acquaintances whom I conversed with by the way, or have
seen since I came home, expressed great joy at hearing of your wel
fare. It appears there have been more rains in this quarter since I
left home than there was about Alloa, and more during last week
than I met with on the way, and the corns now look pretty fresh,
though short. Brother George joins me in compliments and best
wishes, and begging your benediction, and a place in your prayers.
" I remain,
"Right Reverend and dear Uncle,
" Your very affectionate nephew, and most humble servant,
"Arth. Petrie."
BISHOP petrie's management op his diocese.
Bishop Petrie was most assiduous in the exercise of his episcopal
office, visiting at regular intervals his extensive Dioceses of Moray,
Ross, and Argyll. His tall aspect gave him an appearance of strength
and vigour which he did not really possess. From his childhood, his
constitution was delicate and tender, and yet this did not hinder him
from making frequent visitations to the districts committed to his
pastoral care. The good bishop always made his clergy welcome at
Meiklefolla, and some of them made long journeys to that place to
seek for his counsel and encouragement. One of them, the Rev.
Hugh Buchan of Elgin, started from that city to Meiklefolla in Feb
ruary, 1781, but got no further than Huntly, the horse of the un
fortunate traveller having fallen between Keith and Fochabers, and
a second time at the head of the village of Rothiemay. Mr. Buchan

Keith. 197
was compelled to turn back, and drive the horse before him all the
way to Elgin. The principal charges in the Diocese of Moray at that
time were Aberchirder, Ruthven, Keith, Huntly, Fochabers, Elgin,
Duffus, Inverness, and Strathnairn. When the bishop could not
proceed to Morayshire himself, he sent his neighbour, the Rev.
Alexander Jolly of Turriff, who reported to him the state of the
several charges.

The Episcopal Church at Strathisla was then a thatched cottage
at Newmills, near Keith. Bishop Petrie sent Mr. Jolly to officiate at
Newmills one Sunday in 1779. Writing to the bishop after he re
turned home, Mr. Jolly said, " It gave me great pleasure to hear your
people, where I was, express so great affection for their bishop, and
trust in your care of them.''
Bishop AVilliam Falconar had sent to Keith the Rev. William
Longmore, who was obliged to flee on account of some marriages he
had celebrated. When the Rev. Andrew Macfarlane left Keith, the
bishop sent the Rev. Alexander Christie to take his place. Mr.
Christie had been sent to the capital in 1781 to complete his educa
tion, Bishop Petrie and the Edinburgh clergy bearing the expense.
He was boarded at John Wilson's, at the rate of Is. 6d. per week for
his room. Mr. Allan, of Edinburgh, writing to the bishop about this
student says of him, " It was judged expedient to give him a month
with a proper English master, and accordingly I have fixed him with
one for an hour every day, and flatter myself it will be of great ser
vice to him. He would have written you himself, but desired me to
make his apology, as he did not choose to put your reverence to any
unnecessary expense. In short, you may rest assured, that my brother
and I will do all in our power for him, and as he appears to be a very
modest, sensible lad, I am not without hopes of his answering your
expectations." Bishop Petrie afterwards appointed Mr. Christie to
the charges of Keith and Ruthven. In March, 1786, the Rev. Alex
ander Christie wished to fix his residence at Newmill, near Keith, and
applied for a feu in that village, vacated in favour of the proprietor,
the Earl of Fife. The following two letters were lately found in a
box, unopened for half-a-oentury, and were published by Dr. Cramond
of Cullen. They are addressed to William Rose, Esq., Montcoffer,
Banff, and request his good services with the proprietor to obtain the
feu for Mr. Christie.

Historic Episcopate in the Diocese of Moray.

From Bishop Petrie.
" To^William Rose, Esq , Montcoffer.
" Dear Sir,— Aa Mr. Christie, a clergyman belonging to my charge,
is at present very inconveniently situated, and has some view of purchasing
or taking a lease of a feu in the town of Newmills, presently in the Earl
of Fife's own hand, I presume to beg the favour of you to do Mr. Christie
all the service you can in the case. You well know our situation and cir
cumstances, and I 'm persuaded need no further argument to induce you
to comply with the request.
" My best wishes attend you and Mrs. Rose and young folks, and I am,
with great regard, dear sir, your most obedient and most humble ser
vant. Arthur Petrie.
"MicklefoUa, 22nd March, 1786.
" P.,S'. — This will be delivered to you by Mr. Innes at Parkdargue, who
will further inform you of circumstances."

From Alexander Christie, Ruthven.
"To William Rose, Esq., Montcoffer.
" Sir, — The enclosed from Bishop Petrie in my favour, which
should have been delivered to you by Mr. Innes at Parkdargue, had you not
been from [home] when he meant to have been in [your neighbourhood.
I have sent you with a [ ] from myself to inform you of Par[ ].
The feu in Newmills which I wish to purchase or to have in lease is what
belonged to Hugh M'Kay, lying to the north-east end of the town. Now
what I would ask of you just now by this trouble is to keep the feu open,
and not let or sell it till I can learn if the men that I shall appoint to com
mune with you about it (whom I shall send in a few weeks) can make a
bargain in my behalf. Your complying with this will oblij^e, sir, your
most humble servant. Alex. Chklstie.
"Buthven, April 11, 1789."

FOCHABERS.
In Bishop Petrie's time it was very difficult, with the few
labourers at work, to supply the spiritual wants of every corner of
the vineyard. The clergy had, in many cases, to minister to two
and sometimes to three congregations. Fochabers had to be worked
conjointly with Arradoul, in accordance with an arrangement
between the Bishops of Aberdeen and Moray, as Arradoul was in the
diocese of Aberdeen. These two incumbencies, being vacant in
1781, gave great anxiety to their respective bishops. In April of

Fochabers. 199

that year. Bishop Petrie heard of a young man, Simon Reid, in
Dr. Abernethy Drummond's congregation at Edinburgh, who seemed
a likely candidate for ordination to Arradoul and Fochabers.*
On April 25th, 1781, the Rev. John Allan, of Edinburgh, said of
Simon Reid in a letter to Bishop Petrie : —
" Dr. Abernethy and I have been speaking to Mr. Reid, who
seems disposed to accept of the Arradoul congregation, and if he
does not alter his sentiments, we propose sending him north in about
a month hence, that Bishop Kilgour and his clergy may have an
opportunity of seeing and conversing a little with him before he is
put in deacon's orders. When he comes I will take the liberty of
sending him first to your reverence, who, I 'm persuaded, will readily
ask the favour of Mr. Cruickshank, or some other clergyman in your
neighbourhood, to go along with him and introduce him to Bishop
Kilgour. The lad is young, but appears to be sensible ; he was
twenty-one years of age some time in February last, but, from his
size, you would not take him to be so far advanced in life. He reads
extremely well, which is a qualification that few of our young men
have an opportunity of acquiring."
The Bishop of Moray was advised by his Edinburgh friends to
lose no time in securing Mr. Reid for Fochabers, as a vacancy had
taken place at Perth, and the Perth congregation were making
overtures to him. In those days the charge at Perth was inferior in
a financial sense to that of Arradoul. f Alexander Christie and
Simon Reid were both made deacons in 1781, and the Rev. Hugh
Buchan of Elgin was raised to the priesthood. After his ordination
the Rev. Simon Reid went to Arradoul.f In July, 1781, he wrote
asking Bishop Petrie what he wished to be done at Fochabers. He
said, " I have not been there as yet ; but I intend to go next Lord's
Day, God willing. I believe Mr. Mitchell went once in three or four
weeks. I think I might go once in the two weeks. Mr. Mitchell is
very weak, but may hold out, I think, for some time."
Mr. Reid, after this, officiated at Fochabers every altemate
Sunday. Writing about a new church they were to build at Arra
doul, Mr. Reid said, " Cairnfield has appropriated a piece of ground
for building it (a chapel) upon, and there is a subscription opened
for defraying the expenses. This I was desired by Mr. Gordon to
intimate to them last Lord's Day.'' " I intend to apply to Dr. Aber
nethy Drummond for assistance."
* Appendix HI. t Appendix V. J Appendix VI.

200 Historic Episcopate in the Diocese of Moray.

HUNTLY.
In 1781, the Rev. John Innes, the clergyman at Huntly, said to
Bishop Petrie, about the number of communicants in his congregation,
" Our number here at this season was very small, which is always the
case at this time, we being not above fifty at the altar."
ELGIN AND DUFFUS.
These charges had often to be worked by the same pastor. The
Rev. Alexander Jolly, of Turriff, at the request of the Bishop of
Moray, visited the Kaim of Duffus in 1780. Writing of Duffus to
the bishop, Mr. Jolly observed, " The visit at which place I cheer
fully undertake, trusting to God's assistance — more and more con
vinced of my own insufficiency for these, things."
The Rev. Hugh Buchan was on one occasioa greatly distressed
because Lady Dunbar had communicated at the qualified chapel at
Elgin, then under the charge of Mr. Alardyce. He sent her ladyship
a printed letter written by Dr. Abernethy Drummond, " to show Lady
Dunbar the necessity of communicating in the unity of the Church
and with the lawful bishop of the diocese."
Another matter that troubled Mr. Buchan was the resignation of
his precentor who led the psalmody. Writing of this to Bishop
'Petrie, he said: — "Mr. Kay is still due me one year's rent of the
money, but did not take his bill, as he told me he was not certain of
the date that it should be drawn from. I have nothing particular
to write you, only of a small disturbance that I had on account of
our singing, which I have got made up. I asked James Gordon if
they ever used a dismissing anthem, which he said they did ; and
upon showing him the 84th psalm anthem, and asking if they
sung that, he told me they did, and upon giving out the first line,
he told me he did not sing it, and desired Mr. Anderson to do it,
which he did. James, upon Monday morning, came to my room and
told me that he would sit no more in the precentor's seat, and desired
me to provide myself against next Sunday. But seeing that he was
a' little passionate, I desired him not to be too rash, but come to
my room in a day or two and tell me ; but this had no effect, for
upon Sunday was a three weeks, he did not sit in his proper seat, and
the place was vacant for two Sundays. However, I was resolved
(since he would not return to the precentor's seat) not to court him,
but asked at Mr. Anderson if he would accept of the seat. He told

Inverness, Fortrose, and Arpafeelie. 201
me that he would refuse nothing that I would desire, and accord
ingly presented last Sunday, since which time we have been all
pleased." The Elgin congregation worshipped in 1781 in a hired house,
which at that time was not secured to them for any length of time.
The managers endeavoured to lease the house for a lengthened period,
but did not succeed. Mr. Ross was the owner of the property, and
the managers met with him in Mr. Buchan's room, with the view of
coming to some arrangement. Of this meeting the clergyman wrote to
Bishop Petrie — " Mr. Ross upon their meeting in my room was nettled,
because Mrs. Ross was from home; as he thought Messrs. Stephen
and Ritchie were taking the advantage of her absence. This Mrs.
Ross told me afterwards, and I proposed that they would meet again,
and that she should be present ; but she told me that we need not
trouble about the matter, for as long as I or any other clergyman
stayed in the Close, we should never be disturbed by them. But this
I think to be quite unsatisfactory. God only knows hoAv soon the
strongest of us may be called hence, and none of his family being
brought up in the Church, they might upon his demise turn us out
at pleasure, and defraud the congregation of the money they laid out
upon repairing the house, which is upwards of £30."
INVERNESS, FORTROSE, AND ARPAFEELIE.
The Rev. William Mackenzie was the clergyman in charge of the
church at Ord and Arpafeelie during Bishop Petrie's episcopate. At
that time, according to a letter to the bishop from the Rev. W.
Paterson, there were 100 members "between both places."
Mr. Mackenzie ministered to Gaelic Churchmen on both sides of
the Kessock Ferry. The penal statutes were somewhat relaxed, but
they were not yet repealed, and like the sword of Damocles, they were
held over the heads of the Episcopal clergy. The bishop was told
by this presbyter " that all the charges on both sides of the Kessock
Ferry " were much the same as when he was last there ; but that
Fortrose appeared to be diminishing, on account of most of the mem
bers leaving the place. He also stated to Bishop Petrie that the lay
men acting as managers at Ord and Arpafeelie were illiterate men,
who could neither read nor write. The sum, raised yearly from both
of these congregations was £30, which went to the clergyman and
his assistant catechists.
The following passage in Mr. Mackenzie's letter shows that even

202 Historic Episcopate in the Diocese of Moray.
in 1781 the Episcopal clergy in some places performed marriages at
the risk of incurring the penalties threatened by the State : — "The
marriage, which I was through mistaken humanity importuned to
perform, happened in summer, '77, a little before }''our first appearance
in the country ; a few murmured at it, but the most judicious of those
concerned thought I did what was best to be done ; but it proved a
salutary caution to me to withstand different applications made me for
that purpose; that I luckily kept free of three or four clandestine mar
riages that happened since that time, as some of them proved hurtful
to the performers, and gave cause to such as do not affect us to bring
contempt uiDoii us. I know well that as matters stand, we have no title
to marry, and that marrying any parties exposes to great danger." *
BISHOP PETRIE AND THE REV. ALEXANDER JOLLY.
Bishop Petrie was expected to visit his diocese in the spring of
1781, though physically he was unequal to the task. About that
time Mr. Jolly wrote to him, "It gives me great concern to think of
your reverence's present state of health, and of the great fatigue of
mind and body you are constantly labouring under. Meantime your
most engaging example of patience and activity must animate us all.
And I shall always remember it as a most gracious Providence that I
have been brought so near to your reverence, and will endeavour, by
the help of God, to be within sight of you to all eternity.''
Mr. Jolly, ih his younger days, was a theological student under
Bishop Petrie at Meiklefolla, and the bishop had always a sincere
regard for his pupil. Even in his youth, as the Rev. Dr. Walker
writes, Mr. Jolly was "venerable and venerated." He had, notwith
standing this, a keen sense of humour, and frequently indulged in
a joke. In one of his letters, when asking Bishop Petrie for his
apostolic benediction, he said that it was "better worth that epithet
than the Pope's." On another occasion he wrote to the bishop, " I
ought to apologise for not waiting upon your reverence, since I had
the honour of performing the highest function in your (it should
have been) cathedral, which I did with very great satisfaction."
Mr. Jolly was affectionately attached to his former master, and could
look back with pleasure upon his student days at Meiklefolla.
Writing to the bishop in 1780, he said, "I beg my compliments to
the gentlemen students with your reverence. I wish I were in their
* The writer of this letter spoke and read the Church Services in Gaelic,
and could not so clearly express his thoughts in English.

A Gown presented to Bishop Petrie. 203
place again ! I think I would improve it better than I did." By
an arrangement with the Bishop of Aberdeen, candidates from the
various charges near Meiklefolla were confirmed by Bishop Petrie.
A list of those sent in this way from Turriff to be confirmed at
Meiklefolla will be found in the Appendix of this book.* On thc
other hand, the bishop officiated sometimes at Turriff, confirming any
candidates presented to him there.
A GCnVX PRESENTED TO BISHOP PETRIE.
On August 22ud, 1783, Mr. Jolly sent to Bishop Petrie a gown,
probably a pulpit one, with these remarks, " I am happy of any
occasion (which too rarely occurs) to serve your reverence, whom I
so highly honour and love. I 'm afraid that this gown, my late dear
patron's best, will be too short for your reverence. I wish I had
a bit of fit cloth ; Annie would have given it an additional border at
the foot, which will be necessary to make it sit decently upon you."
TEN SUCH AS BISHOP PETRIE MIGHT SAVE THE CITY.
Mr. Jolly, having delivered a packet to Bishop John Skinner from
the Bishop of Moray, makes the following remarks in a letter to the
latter: — "The Primus and his coadjutor were busy in exploring
while the presbyters were engaged with the new deacons. I still kept
in view the part your reverence entrusted me with, but tho' I might,
perhaps, have found an opportunity of bringing it on with the old
gentleman, yet, when I considered the mood he seemed to be in, I
thought it the safest way to advance nothing as from your reverence,
in which opinion Mr. Cruickshank concurred with me. And indeed,
in my poor opinion, your reverence has done the utmost upon this
critical occasion that the strictest duty requires, and left nothing
further to do but to continue your most acceptable and prevailing
mediations with Heaven, which are in no danger of being misunder
stood, as sometimes the best intended and best timed addresses to
man are. Had we but ten such as you, though as bad as Sodom and
Gomorrah, we might still hope to escape."
DR. ABERNETHY DRUMMOND ELECTED BISHOP OP BRECHIN.
At this time the election of bishops to vacant sees, though nomin
ally in the hands of the presbyters, was practically in the power of
the bishops. They could refuse any candidate elected by the clergy
* Appendix IX.

204 Historic Episcopate in the Diocese of Moray.
without giving any reason for their doing so. The Bishop of Moray
and his colleagues objected to the election of Dr. Abernethy Drummond
to the See of Brechin. They seemed to think the presbyters should
always accept the episcopal nominee. This is evident from the
following extract of a letter from Bishop Kilgour to Bishop Petrie : —
" But should they nevertheless do it, I cannot help thinking that the
bishops yielding the point to them, would be approving their undutiful
conduct, their factious obstinacy, and from henceforth giving up our
right to a negative, and acknowledging that we have no judicative
power, but that we ought to submit to whatever the presbyters
shall dictate ; and our power to consist only in ratifying and con
firming their resolves. This is the doctrine and the point which the
doctor and brother clergy appear to have in view, and labour so
hardly to establish. The true spirit of Presbytery, and in my opinion
diametrically opposite to and subversive of Episcopacy. A spirit,
therefore, which I shall always think mj'self obliged to oppose."
The Brechin Presbyters, thinking that their privileges were being
unduly interfered with, addressed the following letter to the Bishop
of Moray : —
Messrs. Strachan, Gh'eig, Somervail, Walker, and Spark,
to Bishop Petrie. " Eedmire, 1781, bth Sept.
"Right Reverend Sir,
" Immediately after our deed of election, which happened on the
25th of July, being S. James' Day, we signified in a letter to the
Primus and to his right reverend colleagues, signed by the Preses
and the Clerk of the meeting, our having made choice of the
Reverend Dr. Abernethie, and that the election was carried by a
great majority in his favour, none of the presbyters of the district
being absent but Mr. Beatt at Inchyra, having sent his excuse, and
requesting that the bishops would proceed with all convenient
speed to his consecration, as the exigencies of the Church required
it, yet finding that our earnest request has not been granted, and
that you oppose his promotion (for reasons best known to yourself),
we further earnestly beg of you to confirm our election, and not risk
the peace of the Church by refusing. Merit, undoubtedly, he has, his
enemies being judges, to justify our choice, and we had reason to
expect your approbation, when you knew that Bishop Falconar, from
whom all the former opposition proceeded, long before our last

Dr. Abernethy Di'ummond elected Bishop of Brechin: 205
election was not only reconciled to him, but warmly and affec
tionately spoke of him to several, as we are well assured, and some of
us can particularly bear witness to. Let us add, we have reason to
believe that the doctor's not having signified his mind, as to accep
tance, proceeds from your declared opposition to him, even before
the election was intimated to him, and that your persisting in it, put
it out of his power to do what he intended. His character, too, by
what has been done, is attacked in the strongest manner possible,
and justice to himself requires that he should make no declaration
until he have an opportunity of vindicating it. And we also humbly
beg leave to think that justice, which is the first of all Christian
virtues, obliges us to stand by the deed of election, unless it can be
proved that he is either heretic or immoral, from both which we
humbly think Bishop Falconar's approbation, under whose eye he
lives and acts, fully frees him. In short, we cannot give him up
without violating one of the most essential rules of Nature and
Christianity — not to do to one another what in reason we would
not wish to be done to ourselves. Whereas your reverence has only
a little humour or opinion to subdue, which is a small sacrifice for
the sake of peace. We hope your reverence will pay all attention
to our petition, which the merit of it deserves, and grant a favour
able answer. We earnestly beg your paternal benediction and
prayers for ourselves and all our concerns, and are with sincere
esteem, " Right Rev. Sir,
" Your most dutiful sons and very humble servants,
"John Strachan.
"Alex. Greig.
"James Somervail.
"Jambs Walker.
"Robert Spark."
The Bishop of Aberdeen also was opposed to Dr. Abernethy
Drummond's election, and expressed his fears to Bishop Petrie by
letter.* A letter from Bishop Charles Rose, written in the same
strain, disapproved of the doctor's preferment. Notwithstanding the
opposition of the prelates. Dr. Abernethy Drummond was again elected
Bishop of Brechin in 1787, and was duly consecrated to that diocese.
He was a most liberal benefactor of the Church.
'^ Appendix VII.

2o6 Historic Episcopate in the Diocese of Moray.

FIRST ORGAN IN AN EDINBURGH CHURCH .AFTER THE REVOLUTION.
In May, 1782, an organ was erected in the Rev. W. Harper's
church of S. Paul's, Carrubber's Close. The following extract from a
letter of the Rev. Mr. Allan to Bishop Petrie shows the commotion
the event excited among the small band of Episcopalians in the
capital : — Rev. Alex. AUan to Bishop Petrie.
"Edinburgh, Uth May, 1782.
"Right Rev. Dear Sir,
"As time would not permit when I wrote you last week to men
tion some particulars which I then wished to impart, I shall now en
deavour to supply that defect, although a post later than I intended.
I know not whether our friends in the north may have got any fresh
assurances of protection in these perilous times ; but make no doubt
you will be surprised when I inform you that our neighbours in
Carrubber's Close (I mean Mr. Harper's congregation) appear as if they
were great favourites of those in power ; for not satisfied with excel
lent vocal music, they have lately erected an organ in their chapel —
they have not yet begun to use it in public on the Sundays, but fre
quently practise on the week-days in the presence of both clergy and
laity. I have talked a little with the bishop about the propriety of
this step, as it appeared to me rash and imprudent, and might in the
end prove of more general concern than they imagined. His reverence
told me that they had never consulted him in the affair ; he had, how
ever, spoke to Mr. Harper and discharged the use of it in public on
the Sundays. Whether they will pay any regard to this inhibition,
time must determine. But it is evident the plan was to use it
directly, altho' Mr. Harper softens the matter by saying that it is to
improve the voices of the young people with regard to the proper
time, which end might have been gained by placing it somewhere
«lse than in the body of the chapel."
CONSECRATION OP BISHOP SEABURY.
"When o'er the western waters they seek for crook and key,
The Lord shall make like Hannah's thy poor and low degree !
Thou o'er new worlds the sceptre of Shiloh shalt extend,
And a long line of children from thy sad breast descend." Bishop Coxe.
The Uth day of November, 1784, was an important day to the
Anglican Communion in both hemispheres. Bishop Seabury was then

Consecration of Bishop Seabury. 207
consecrated at Aberdeen as the first bishop of that Communion sent
to the United States of America. No one walking in the streets of
the Granite City on that November morning, could have seen any
indications of the solemn ceremony. The worshippers met in an
upper room in Longacre, almost in secret, for the oppressive penal
laws against their Church were not yet repealed. The poor place of
worship was scantily furnished, the "bishop's throne'' being a simple
mahogany chair, worth a shilling or two.* The consecrating prelates
who took their places in the humble sanctuary were Primus Kilgour,
Arthur Petrie, Bishop of Moray and Ross, and John Skinner,
Coadjutor to the Primus. The American Episcopal clergy had sent
the Rev. Samuel Seabury, D.D., over to Britain in 1784, to request
from the English bishops the gift of consecration to the office and
work of a bishop in the Church of God. Even previous to the War
of Independence, the British Government unwarrantably interfered
with the spiritual rights of the Church by refusing to allow the
consecration of bishops for the colonies on the other side of the
Atlantic. When Seabury arrived in England, he found that
the great bar to his consecration was the oath of allegiance to
the King required by the rubrics of the English Service. Being
a subject of the United States, he could not take this oath. At last,
wearied with the procrastination shown by the English bishops, he
applied for consecration to the bishops of the Scottish Church.
These humble prelates of the proscribed Communion, having ascer
tained from Archbishop Moore that their compliance with Seabury's
desire would not be offensive to the Church of England, readily
agreed to consecrate him. Primus Kilgour said that the motion was
from the Holy Spirit, and Bishop Petrie is reported to have said —
" The prospect rejoices me greatly, and, considering the great
depositum committed to us, I do not see how we can account to our
great Lord and Master if we neglect such an opportunity of promot
ing His truth and enlarging the borders of His Church." f Thus,
on the 14th of November, 1784, Samuel Seabury was consecrated at
Aberdeen by the aforementioned prelates.
The consecration service was without the usual cathedral accom
paniments of organ and choir, and the congregation joined in the
quaint and simple metrical version of the psalms. But doubtless,
* The identical chair is now in good preservation in the vestry of the
church at Keith.
t Gruh's Ecclesiastical History, vol. iv., p. 92.

208 Historic Episcopate in the Diocese of Moray.
though unseen by mortal eye, angels and archangels were there,
singing " Glory to God in the highest, and on earth peace, goodwill
towards men.
The American clergy received their new bishop with unbounded
delight, and from grateful hearts they expressed their wish, "That
wherever the American Episcopal Church shall be mentioned in the
world, this also that the bishops of Scotland have done for her may
be spoken of for a memorial of them." Bishop Seabury himself said
to Bishop Skinner of Aberdeen in a letter dated December 23rd,
1785: — "Had I a direct conveyance to Glasgow, I would write
several letters, particularly to the Right Rev. Bishop Kilgour and
Bishop Petrie. I esteem them as my heart's choicest treasure — the
friends of my soul — my fathers in Christ ; and I love and reverence
them beyond expression. The age of the one, and the infirm health
of the other, make me anxious, yet fearful, to hear of them. If they
yet fight the good fight of faith, and are not translated to the trium
phant part of Christ's Church, tell them the sentiments of my heart,
that I love and respect them, as I do the blessed in heaven."
In 1787, two other prelates were consecrated at Lambeth by the
English bishops, and sent out to the United States of America. They
and Bishop Seabury entered into full communion with one another.
Latitudinarian principles were prevalent in the southern States of
America, and with the view of suppressing them. Bishop Seabury ap
plied to the Scottish bishops for the consecration of a coadjutor to
himself. This, as Bishop Macfarlane stated in one of his letters, the
Scottish College refused, and their considerate conduct prevented a
schism in the American Church. The following letter was addressed
to Bishop Petrie by a clergyman of Connecticut, who had come to
London. This epistle shows the difficulties the first Bishop of Con
necticut had to encounter, and the great danger there was of a divi
sion arising between the Episcopalians of the northern and southern
States of America.
LET'TER TO BISHOP PETRIE FROM AN AMERICAN CLERGYMAN.
To the Right Reverend Bishop Petrie, Aberdeen.
" Right Reverend Sir,
" Not to be known to you and the College of Bishops of the ancient
Episcopal Church in Scotland, whose trials and sufferings in con
sequence of liberty, revolution, and Protestantism, is my misfortune.
Knowing your character from Bishop Seabury, now in Connecticut

Letter from an American Clergyman. 209
with a set of clergymen, who would have done honour to the primi
tive Christians, and believing your name to have been the same
as my ancestor's, William Petrie in 1636, and in consequence of some
letters from the clergy in Connecticut, where I was born and settled
down as a clergyman of the Church of England, till 1774, when I
was expelled by the rebels to make room for another revolution,
I have ventured to address you and send forward the enclosed
letter to the College of Bishops in Scotland from the clergy of
Connecticut. "In consequence of letters from America, I beg leave to give
you the following information. The four New England States in
America will unite under Bishop Seabury. The eight Southern
States endeavoured to unite against Bishop Seabury under Dr.
Smith and Dr. Whyte.
" They held a Convention at Philadelphia, that is, 20 priests and
20 laymen, and established, as far as they could, a generous and
comprehensive system, which offends no people except Christians.
Their new Prayer Book would make Baxter and all the Puritans now
blush, because they have mended the Lord's Prayer and Apostles'
Creed, expelled the other two, and 19 of the 39 Articles, the ten
commandments, and the invocatory parts of the Litany to Father,
Son, and Holy Ghost. They have purified every office in the Eng
lish Prayer Book, and much improved them on Lindsay's and Arian
systems. "Having done these things, and nominated Dr. Smith to be
their bishop, under the government of lay-elders and preaching
ministers, after he should be consecrated by the bishops of South
Britain, and forbidding any person ordained by Bhshop Seabury to
officiate within the eight Southem States, they wrote to the Arch
bishop of Canterbury, demanding consecration of Dr. Smith, and
obtained a letter from the Secretary of Congress to John Adams, the
Puritan ambassador to the Court of London, to aid and assist Dr.
Smith at Lambeth.
" I will venture to inform you everything has been done here for
Dr. Smith by the friends of a deistical bishopric and a dependent
bishop to no effect. After they are discouraged here, they will, it is
apprehended, apply to your college for a consecration of Dr. Smith
and Dr. Whyte. I wish health to religion and the Christian Epis
copacy. I have no interest nor passion to serve in this matter ; yet
1 find myself inclined to assist Bishop Seabury and my Christian o

2 1 o Historic Episcopate in the Diocese of Moray.
brethren of the Episcopal Church in Connecticut against Arians
and Deists, who will soon ruin the Church in Connecticut, if they
could get Dr. Smith or Dr. Whyte bishop as their pretended head.
You need not my advice in this business, and therefore I shall con
clude with a promise of sending you the new Prayer Book, when it
shall arrive.
" The proceedings of Dr. Seabury and his clergy you will see in
the Gentleman! s Magazine for January and February, 1786, and Dr.
Cooper's character and sufferings. Should you honour me with any
commands, I shall obey them with pleasure. May Heaven support
the afflicted, and renew their former comforts with such patience and
resignation as will bear them on the wings of time to that world of
Charity, where the clock shall not distinguish hours, and the cry of
want shall not be heard. I am with great esteem and sincerity your
most dutiful, Samuel Peters.
" No. 1 Charlotte Street, Pimliqo, London,
"Feb. 20th, 1786."

CONSECRATION OF BISHOP MACFARLANE.
About the beginning of 1787, it was evident to all Bishop Petrie's
intimate friends that his strength and constitution were sinking fast.
His last public action of importance took place on March 7th,
1787, when the ailing Bishop of Moray assisted in the consecration
of Andrew Macfarlane as coadjutor and successor .to himself.

death op bishop petrie.
The good bishop passed to his eternal rest on April 1 9th, 1787.
The death of his brother six years previously had drawn forth
the heart-felt condolences of Bishop Kilgour, Mr. Jolly, and other
friends.* Bishop Jolly said of the departed prelate that he was
"one of the best men he ever knew," and that it was his wish to
keep near to him and his holy example " to all eternity." His name
will always be remembered as one of the three bishops who took
part in the consecration of Bishop Seabury.
The remains of Bishop Petrie were laid in the churchyard of
Dunbennan, near Huntly, a plain marble stone being erected over
his grave. These are the words of his epitaph, which were
* Appendix V.

Death of Bishop Petrie. 211
composed by the Rev. John Skinner of Linshart, the "Burns of
the North"— Quem tegit hie lippus, Fratrum pietate locatus,
Arthurum Petrie, lector amice, luge :
Prsesul apud Moraves, doctus, pius, atque fidelis.
Dilecti et meriti hominis, ille fuit.
Post vitse undena, et sacri duo lustra, laboris
Ah ! nimium propere, non redituros — obit.
Parce tamen lachrymas — Melioris gaudia vitse,
Quamque unam coluit. Prsemia Pacis habet.
Ob. April 19, 1787.
^tat. 56to.
Pontificatus Rossen.
et Moravien. llmo.
B. I. P.

Translation.
Gentle reader, mourn for Arthur Petrie, whom this stone, erected by
the piety of his Brethren, covers. After fifty-five years of the life of a
beloved and devoted man, and ten of sacred labour as Bishop, alas !
too soon, he was not to return — he departed. Yet spare your tears — he
has always cherished the joys of a. better life. He has the rewards ot
Peace. He died on AprU 19th, 1787, in the fifty-sixth year of his age
and the eleventh of his Episcopate of Ross and Moray.
May he rest in peace.

ANDREW MACFARLANE, BISHOP OF
MORAY.
CHAPTER XIII.
ECCLESIASTICISM OF EIGHTEENTH CENTUR Y
(continued).
" Turn our captivity, O Lord, as the rivers in the south. They that sow
in tears shall reap in joy." — Psalm cxxvi. 6, 6.
Andrew Macfarlane, who succeeded Bishop Arthur Petrie in the
see of Moray, was a native of Edinburgh, and a scion of the family of
Gartanlaw. His episcopate connects the dark days of the Church's
persecution with the brighter days that followed. The most note
worthy events of his life were his participation in the efforts made to
repeal the penal laws, and his share in the consecration of Bishop
Jolly. He served the Church as a presbyter at Forgue, Aberchirder,
Ruthven, and Keith. Andrew Macfarlane could speak and converse
in the Gaelic language, and was well fitted in this way to preach to
the Highland congregations of Ross and Argyll. His consecration as
coadjutor to Bishop Petrie has been mentioned as having taken place
in March, 1787. On the death of that prelate, six weeks afterwards.
Bishop Macfarlane was collated to the see of Moray, Ross, and Argyll.
The Rev. Alexander Jolly, presbyter at Turriff, was a rival candidate
for the vacant post, and Bishop Petrie favoured his preferment.
But it was evident that Mr. Macfarlane's great physical strength, and
his knowledge of the Gaelic language gave him a superior claim.
Mr. Macfarlane countenanced the opinions of John Hutchinson, an
English layman.* When residing at Keith, Mr. Macfarlane was
married to the widow of the Laird of Drummuir, this marriage
adding something to his worldly means. So large did this increase
of income appear to his poorer brethren that they proposed to give
* John Hutchinson, the founder of the Hutchinsonians, was born in 1674
at Spennithorpe, in Yorkshire. He held that the Hebrew Scriptures ought
to be the basis of all religion and philosophy, and construed Holy Writ
mainly in its typical sense. He was Newton's opponent in philosophy and
metaphysics ; hut Sir Isaac Newton gave Hutchinson unqualified praise for
the invention of a chronometer to find the longitude at sea.

Death of Prince Charles Edward. 2 1 3
Mr. Macfarlane no more from the Edinburgh Fund. Writing to
Bishop Petrie, in February, 1781, the Rev. J. Allan, presbyter in
Edinburgh, observed, "I am credibly informed that Mr. Macfarlane
, will have £50 per annum, at least, by his wife ; which when added to
the emoluments he must be supposed to draw from the congregation
under him, make him no object of the above charity."
DEATH OP PRINCE CHARLES EDWARD.
Prince Charles Edward died at Rome on January 31st, 1788, his
father, the Chevalier, having died in 1766. His brother, the Duke of
York, being a cardinal of the Roman Church, was not supported in
his pretensions to the British throne by the Scottish bishops and
clergy. On Sunday, the 25th of May, 1788, in obedience to the
injunctions of their bishops, every clergyman of the Episcopal Church
of Scotland, with one exception, prayed for King George, the Queen,
and the members of the Royal Family.
REPEAL OP PENAL LAWS.
Bishop John Skinner, of Aberdeen, who had been elected Primus
in 1788, took the leading part in the efforts that were made to obtain
a repeal of the penal laws. He was zealously supported in the good
work by Bishop Macfarlane and his other colleagues. Among the
original letters discovered in the box at Banff previously mentioned,
there were eight from Bishop Macfarlane bearing chiefly on the
passing of the Relief Bill of 1792. In 1789 the Primus and the
Bishops of Edinburgh and Brechin were in London, laying their claims
for relief before the Govemment. The English Primate received
them kindly at Lambeth, this being the first time that a Scottish
bishop had been there since the memorable interview between Bishop
Rose and Archbishop Sancroft, a century before. Sir James Allan
Park, then a young barrister, drew up a paper, entitled, " The case of
the Episcopal clergy in Scotland, and of the laity of their Com
munion," to explain the claims of the Episcopal Church to Mr. Pitt
and Lord Chanoellor Thurlow. The latter was throughout unfriendly
to the measure, and his opposition caused the Bill in 1789 to be
thrown out of the House of Lords, after it had passed through the
House of Commons. A convention of the Scottish bishops, clergy,
and lay delegates from the congregations met at Laurencekirk, in
November, 1789, at which Primus Skinner and his colleagues gave
an account of what they had done. The meeting, approving of their

2X4 Historic Episcopate in the Diocese of Moray.
efforts, appointed three bishops, three presbyters, and three lay
men, with powers, to take the requisite steps for obtaining a repeal
of the obnoxious laws. The Established Church of Scotland offered
no opposition, and petitions in favour of repeal went up from magis
trates and public bodies throughout Scotland. One of the letters
found in the box lately opened at Banff, dated February 1 1th,
1792, was from Bishop Skinner, one passage of it stating : — " To
remove his (Lord Chancellor Thurlow's) objections, it will certainly
be of use to have public recommendations of our cause from the free
holders and magistrates of the counties and boroughs under whose
jurisdiction we live, and who may be considered as very competent
judges how far we merit the indulgence we are soliciting." * The
Relief Bill was again brought forward in 1792, the Primus being in
London at the time, to watch over its progress. Having passed
through both Houses of the Legislature, it received the royal assent
on June 1 5th of the same year. There was, however, one objection
able clause left in the Bill, which effectually prohibited clergymen of
Scottish ordination from "holding any benefice, curacy, or other
spiritual promotion in England, or officiating in any church or chapel
in England where the liturgy was used." The Primus did his best
to get this clause excluded from the Bill, but did not succeed. Thus
ended one hundred years of proscription and persecution, caused by
the exaggerated ideas of hereditary succession held by the clergy
and many of the laity of our Communion. In delivering the Church
from the bondage of the State, God's Providence has brought evil
out of good. Was the Stewart cause worth all the sacrifice, and is
there not room for some to call this century of suffering " a barren
witness " on its behalf ?
STUDIES OP BISHOP MACFARLANE.
From the following receipt found in the box at Banff, formerly be
longing to Mr. Rose, it will be seen that the bishop had been giving
some attention to the medifeval history of his diocese : — " Received
from Mr. Rose, genealogical memou's of the Duffs, wrote by W. Baird,
of Auchmeddan, 179 pages, to be retumed. Received also, the great
folio of the Cartulary of Murray, rental of bishopric, history of Kin
loss, and old grants of the church and abbacies, containing many
pages, and ending with W., Earl of Buchan's Charter to Abbot of Deer,
* Letters and remarks thereon in Glasgow Herald of June 23rd, 1891, by
Dr. Cramond, of CuUen.

New Church at Inverness. 2 1 5
A.D. 1222 ; to be safely returned with MS. of General Assembly
since the Reformation. — Andrew Macfarlane.''
BISHOP MACFARLANE WISHES FOR A COADJUTOR.
In 1796, Bishop Macfarlane asked for a coadjutor, and the clergy
of Moray and Ross, with his consent, chose the Rev. Alexander Jolly,
presbyter at Fraserburgh, for the preferment.*
BISHOP MACFARLANE BUILDS A NEW CHURCH AT INVERNESS.
The following letter, discovered in Mr. Rose's box, tells of the
bishop's effort to build a new church in the Highland capital : —
From Bishop Macfarlane. "Inverness, ?>lst August, 1798.
" Dear Sir,
" You must forgive my taking the liberty of sending you inclosed
two of the Subscription Papers for our new chapel, of which we have
very great need. I have had the matter long in view, but discouraged
from undertaking it seriously on account that our congregation is un
able to do much in the business. An eligible piece of ground in a
conspicuous part of this or Kirk Street coming to be sold, I was last
year persuaded to purchase it, which I did. We purpose to build
thereon an elegant though plain chapel, which I am assured will ex
ceed £700 sterling. The estimates are below £600. This year you
will say is an unfit one when so many burdens are laid on all ranks
— and in this place in particular, as we have our Infirmary also by
public subscription — but I can delay no longer. Time is precious to
me, and unless I succeed in getting the work done before I die, it may
not be so easily done afterwards for some time. Besides, our all is
at stake unless the Almighty interpose in our favour. I hope the
well-disposed will think what is given for such a purpose far more
than commonly well-bestowed at such a time !
" I have just commenced soliciting aid by subscriptions, and have
succeeded beyond expectation. The provost and magistrates have all
subscribed liberally. Indeed, I owe much to Provost Inglis, as he
hath all along encouraged my going on with my purpose. Culloden
and Mr. BaUlie, Dochfour, have given me £50 each. But still much
is wanted, and sometimes I have my fears. I must try all means, and
* All the detaUs connected with Mr. JoUy's election and consecration
will be given with the narrative of Bishop JoUy's episcopate.

2 16 Historic Episcopate in the Diocese of Moray.
hope to succeed by the aid and interest of friends far and near. You
will not now be surprised. Sir, that I thus apply you I know so at
tached (as it is good your kind) to the Church, not for your personal
pecuniary aid only, but your aid and interest with your numerous
friends. ... I pray God grant you all His grace. — I am. Sir,
with great regard, your obedt. h. servt., "Andrew Macfarlane."
bishop macfarlane resigns thb diocese op moray.
Bishop Macfarlane resigned the Diocese of Moray in 1798, in
favour of Bishop Jolly, retaining that part of it which comprised
Inverness and the neighbouring Highlands. This bishop was most
energetic in his diocesan work, being able to endure great fatigue in
his journeys over the Highland hills to the various churches under his
episcopal supervision. The following passage occurs in a letter written
by him to the Rev. John Murdoch of Keith, in 1804, in which he
endeavoured to persuade the latter to remove to Inverness : — " I am
quite weary and captious, as I am just come home on foot from Ding
wall, where I have officiated these three days. Our handsome chapel
there wUl be nearly finished in a week or two. I wish to have you,
and to have you as comfortable as in my power. So tell me when you
are to come," &c. Like most Hutchinsonians, Bishop Macfarlane was
an excellent Hebrew scholar.
DEATH OP BISHOP MACFARLANE.
Bishop Macfarlane died at Inverness, on July 26th, 1819. On
his tombstone there is the following epitaph, which gives a history of
his pastoral and episcopal work : — " Jehovah (in Hebrew). Glory to
God alone. Here is deposited the body of the Right Rev. Andrew
Macfarlane, at the time of his decease Senior Bishop of the Episcopal
Church in Scotland. The union of great vigour and power of mind,
with corresponding bodily exertion, rendered him eminently qualified
for the episcopal charge of the United Diocese of Ross and Argyle,
over which he presided, with unwearied labour and distinguished use
fulness, for the long period of 32 years. The respect and veneration
with which his name is regarded among the scattered congregations
in these districts, afford not the only proof of his faithfulness as an
overseer of the flock of Christ. During the last ten years of his life
he solemnly consecrated for public worship six chapels in his own
diocese, of the erection of which, as well as of the chapel in this place

Death of Bishop Macfarlane. 217
(Inverness), he was the chief promoter. His leaming was extensive
and varied, but the Holy Scriptures were ever his chief study ;
and the assistance he afforded to young divines in their theological
researches will long be remembered by them with feelings of
grateful acknowledgment. He died the 26th July, 1819, in the
76th year of his age.
"This stone is erected by his widow and surviving children in
testimony of their sincere regard and affection, 1828. Also is here
deposited the mortal part of his widow, Mrs. Magdalene Duff, fourth
daughter of William Duff, Esquire, of Muirtown. Bom 2nd Jvily,
1752; died 22nd November 1828, full of faith and good works."

ALEXANDER JOLLY, BISHOP OF
MORAY.
CHAPTER XIV.
ECCLESIASTICISM OF NINETEENTH CENTURY.
" PJor all the Saints who from their labours rest,
Who Thee by faith before the world confessed,
Thy Name, 0 Jesu, be for ever blest. Alleluia."
HYMN 437, Hymns Ancient and Modem.
Alexander Jolly was born at Stonehaven in Kincardineshire, on
April 3rd, 1756. He was educated at the school of his native town,
and at Marischal College, Aberdeen. A letter to his parents in his
student days states that he had a liking for practical geometry and
land-surveying.'* Mr. Jolly's father was not well off, and the young
student had to support himself by tuition. He gained a bursary at
the University. Having studied Theology under Bishop Petrie at
Meiklefolla, he was ordained deacon at Aberdeen on July 1st, 1776.
On March 19th, 1777, he was raised to the priesthood. Soon after
this Mr. Jolly was put in charge of the Episcopal congregation at
Turriff, t In those days the labourers were so few that the clergy
man had to officiate at more than one place in the same day, and
this devoted priest often preached on the same day at Turriff and at
Forgue, which was seven miles distant.
MR. jolly's reverence FOR HIS BISHOP.
When in deacon's orders, Mr. Jolly, in writing to Bishop Skinner,
said of the congregation at Forgue — " Ever since I had occasion to be
amongst them, I have not been able to observe anything disrespect
ful of their bishop ; on the contrary, I have great reason to think
you are universally beloved and esteemed. If it were otherwise, I
trust I should (by God's grace) miss no opportunity of endeavouring
to remove so shocking and hurtful a prejudice ; as I hope I have
nothing more at heart than the reviving of the primitive veneration
and respect for the Episcopal character, which must necessarily in
this degenerate age be much worn out."
* Appendix X. t Appendix XL

His Self-Sacrifcing spirit. 219

MR. JOLLY S SELF-SACRIFICING SPIRIT.
Mr. Jolly being told by Bishop John Skinner to officiate at Turriff
and Forgue on alternate Sundays, said that the carrying out of this
" most agreeable order " was a means of confirming his health, which
he trusted by God's grace he would employ to no other use than he
had devoted it and all his faculties at his ordination, the executing
of his honoured Father's ordinances and commands in the service of the
Church. Mr. Smith, the clergyman at one of these places, was old
and infirm, and promised the bishop to give Mr. Jolly ten shillings a
month, and something over and above this, for his services. Mr. Jolly
earnestly entreated the bishop to allow the aged presbyter to give him
less, saying, " I would sincerely beg it might be made a little less, as
Mr. Smith seems to think, with perfect submission, however, to your
reverence's will, the remainder would be rather too little for the
support of himself and family, especially in his present distressed
state, when his expenses must be more than formerly. He thinks
he could conveniently give £3, with which, if you agree to it, I
should be perfectly satisfied, as I hope I shall ever be with all your
reverence's appointments.''
THE REV. ALEXANDER JOLLY's ADVICE TO AN EMIGRANT.
Mr. Jolly spared no pains in performing his pastoral work, always
exerting himself to the utmost to promote the temporal and spiritual
interest of the poorest member in his congregation. On May 23rd,
1783, he wrote a letter to a member of his flock, beginning "Dear
Sandy," trying to dissuade him from going abroad. The party, how
ever, went abroad, evidently to the United States of America, and
Mr. Jolly again wrote to him on March 8th, 1784, as follows : —
" Dear Sandy,
"We have had great anxiety about you here, which is in some
measure abated by your letter, which came to hand a day or two ago,
intimating your safe arrival, for which I heartily thank God. I had
wrote great part of a pretty long letter to you (before we heard of
you shipping for Dublin) giving you my thoughts of your design, and _
pressing upon you in the most affectionate manner some considera
tions (which I thought pretty interesting to you) suited to your
then circumstances ; but now that you have not only embarked
but accomplished your voyage it is needless to send you. You have
now launched out into the world, and take the great ocean you have

220 Historic Episcopate in the Diocese of Moray.
passed through as a very just emblem of it — a world of frequent
storms raised by the irregular blasts of human passions which draw
down the thunders from heaven. You may think perhaps you have
got on firm ground, but do not mistake it, my friend, for you must
expect to find everything fluctuating and fleeting here upon earth.
There is only one sure and safe port whither we ought still to be
tending in full sail. The Church is the vessel in which we are em
barked, the Word of God our compass, religion and a holy life the
course we must steer, and the Spirit of God the prosperous gale which
must waft us to the harbour of eternal rest and felicity. You may
easily guess then what I would still be pressing upon you as that
which alone can make for your true good and prosperity either here
or hereafter. You have changed your place, but I hope not your
good purposes. Your obligations to a regular circumspect way of
living are still the same, and difference of climate will not alter them.
'Tis true I would have wrote several things to you, even to the part
of the earth whither you are now arrived, had I known your inten
tions — but now I must advise to endeavour to make the best of your
situation. As to the constitution of the country where you are, with
regard to the Church and religion I 'm afraid it is no better than in a
state of chaos, without form and void. What time may produce God
only knows — but I hope there may yet come order out of confusion
and light out of darkness — which I earnestly pray. Meantime as
your friend (allow me to say the best friend you can possibly have as
to your spiritual concerns) I must exhort you to keep yourself dis
tinct, and look upon yourself as still in communion with what you
know to be a pure and sound branch of the Catholic Church. It gave
me pleasure to hear that you had taken along with you a small
pamphlet containing directions for such a one in a country as that is,
and I hope you do and will observe them. Every Lord's Day I hope
you will be careful to retire by yourself at the hours of prayer, and
joining your heart and mind tho' you cannot your body to the con
gregations of the faithful — send up your most fervent petitions to
heaven, read the portions of service appointed for the time, and the
psalms for the day ; thus I will consider you a member of the congre
gation here, and as such will pray for you and bless you till I can have
it in my power to commit you to the more immediate care of a Church
man there — which I have some ground to hope I may be yet able to
do, to your great comfort as well as mine. I would much rather have
you to continue where you are than to go to the West Indies. Your

Present at the Consecration of Bishop Seabury. 221
encouragement will still grow better by your good behaviour and
temperate, sober way of living, which I pray you to take care of, for the
health of your body as well as your soul. And in the midst of your
labour and industry for the present life, never forget, my dear Sandy,
that you have a soul to care for, and a happy and comfortable sub
sistence to provide for in eternity, which is the main end of God's
placing us for a short uncertain time here upon earth. My great
concern for your happiness hereafter would make me run out much
further upon this head than the bounds of this letter will allow.
Only let me entreat you to keep much upon your guard against tho
infection of bad company and ill example — to confine yourself to the
religiou.s observance of the Lord's Day in private, according to the
method I have hinted above, and every day to keep up to your short
(but devout) moming and evening duties, which let not the hurry of
your worldly business make you at any time omit, nor the too com
mon (I 'm afraid) and shameful neglect of others and the imputation
of singularity make you ashamed of. This practice (provided it do
not degenerate into mere form) is necessary to keep a sense of God and
religion upon your mind, and if you set His fear always before your
eyes you will never knowingly and wilfully sin against Him. In any
instance, and depend upon it, you will find godliness profitable to all
things, that it will conduce to your prosperity and happiness in the
present life as well as to your eternal salvation and felicity in that to

THE REV. ALEX. JOLLY PRESENT AT THE CONSECRATION
OF BISHOP SEABURY.
After Bishop Seabury's consecration, Mr. Jolly made the follow
ing observations in a letter to Bishop John Skinner upon that and
other events : — " The consecration of good Bishop Seabury I wit
nessed with gTeat joy, and reflect upon it with much pleasure. The
Concordat upon that occasion appears to me to make that and the
present case different. Then the Americans came over to us and
submitted to our terms ; now we go over to the English without any
terms at all ; tho' the Church of Scotland had ever before, since
the Revolution, declared itself of a different Communion. It is true
they seem willing to receive us ; but then they receive all comers,
and would, I dare say, have so received the leaders of the Scotch
Presbyterians even continuing such. So that all the different sects
may communicate with one another at their altars. The divine

222 Historic Episcopate in the Diocese of Moray.
right of Episcopacy, even Mr. Gleig owns, is believed by few of them ;
and I dare say Dr. Campbell is, in theory, as good an Episcopalian
as most of them. I have gone through the first volume of his late
great work with much pleasiire and profit; and if I could get his
notion of schism once well digested, I should ever after be easy, and
have a salve at hand for all sores. But alas ! when I tum back again
to Ignatius, Cyprian, &c., I am sadly pinched, and feel myself much
hampered. I own it is melancholy to think that there are so few
Churches now upon earth which will stand the test of their prin-
oiples of Communion. For were there no doubt about the Church of
England in its utmost latitude (which I should rejoice much to think),
yet when shall we enjoy the privileges of eternal Church Communion
in France, Spain, Italy, and almost all the world over ? As I con
tinually pray for the healing of schism, so if I know anything at all
of my own deceitful heart, none can rejoice more at whatever tends
to bring about unity among the professors of Christianity. I shall
therefore be exceedingly glad to see the bounds of our Communion
enlarged upon those truly Catholic principles which linked the
primitive into one beautiful society, and of which the writings of S.
¦Cyprian in particular give us so noble an idea. When the time of
healing shall come (may God in mercy send it soon, and dispose all
parties for it !) those principles' must unite us all again. And there
fore in the present distracted times, it is surely the safest way to
keep firm hold of them and maintain them in the primitive spirit of
meekness, humility, and charity — which appears to me to be the way
to keep the unity of the Spirit in the bond of peace. I assure your
reverence that I look with horror upon the part which poor Mr.
Brown acts. It concerns me much that your reverence should seem
to suspect that I verge towards his temper or sentiments of Church
unity — because I am sure that such an opinion of me must give you
pain. I beg you will believe that I am in no danger, and I wiU
endeavour by my future conduct to make it appear. I therefore
•earnestly entreat the continuance of your paternal benediction, and
that you will believe me ever to be with warm attachment, right
reverend and dear Father, your most affectionate dutiful son and
devoted humble servant, Alex. Jolly."
MR. jolly's advice TO AN ABSENT MEMBER OP HIS FLOCK.
The anxious pastor wrote the following words of advice to a
young man who had left Turriff:— "My affection and concern for

Advice to a Candidate for Holy Orders. 223
you is still very great, and would here force me to repeat my best
advice to you in this letter; but, situated as you are, it would be very
superfluous, and you may easily guess what it would be. I know
you'll guard against the infection of bad company, and be careful
always to open the Lord's Day in a proper manner in private and in
public, and keep up to your short (but devout) morning and even
ing duties every day. This practice, if it do not degenerate into
mere form, will better keep a constant sense of God and religion
upon your mind ; and if you set His fear before your eyes, you will
never sin knowingly and wilfully. In any instance, and depend upon
it, you will find godliness profitable for all things, and that it will
contribute to your happiness in the present life as well as that to
come. Your friends in this comer are all well, so far as I have heard
of late, for indeed the severe storm we have had here has blocked
up almost all commimication. I design to wait on Mrs. Gordon and
her sister soon ; and whatever service I can do you with them or any
other, you may depend upon my endeavour — for I hope you will
always endeavour to approve yourself deserving the regard and
affection of everybody. Please offer my respectful compliments to
your reverend pastor."

ADVICE TO A CANDIDATE FOR HOLY ORDERS.
Mr. Gleig, an Aberdeen student preparing for holy orders,
having written to Mr. Jolly asking his advice at such an important
crisis in his life, received from him the following reply in March,
1784: — "You have now entered on the last month of your acade
mical studies, and I make no doubt look forward with a good deal
of awe to the next, which it seems is like to make a change in your
state, as to which you are pleased to ask my advice, and which only
makes me blush to call to mind my own insufficiency and great need
of advice to myself. 'Tis true, experience has taught me many things,
which I too little thought of when in your situation. I hope my love
to my Saviour is not diminished, and I thank and glorify God for His
grace, that I have never found the smallest inclination to any kind of
•secular life, but am still more enamoured of the sweet and honourable
service of my dear Lord and Master — but what I regret is, that I
entered upon it with so little knowledge and abilities, which, however
upright my intention may have been, has exposed me to a vast num
ber of errors and defects. Indeed, my way has been to keep much

224 Historic Episcopate in the Diocese of Moray.
upon the reserve, and not to venture further than my abilities would
go. But then, alas ! how many opportunities and means for the good
of souls have I been obliged to omit through my ignorance. The
bishop, perhaps, has given you to read upon Sundays Dodwell's Letter
! of Advice to one designing of susception of holy orders, which I like
the best of anything I have seen. You may think his ideas at first
something hard to be taken up, and indeed all his books require great
attention. This I studied carefully section after section, and have
read again and again much to my advantage, and much to my humilia
tion too, when I find myself still so far short of the character there
drawn, which yet he reckons one of the most ordinary size. I am
very confident of the purity of your intentions, and know your abili
ties and qualifications to be far better than mine were when I was
drawn out, and for your resolution, I hope that is immovably fixed.
You have heard that poor M. has been forced to leave Banff — his
creditors there have been so importunate ; and I have seen a letter
of his from Edinburgh to his uncle here, entreating him to see and
get application made to Delgaty for a recommendation to Lord
Gardenston. My heart still bleeds for him, for all he hates and
curses me, and had I place to bestow I would certainly risque it
upon him. I thought of you on Sunday last, when I know you was
very religiously employed, and make no doubt you will lay hold
of the holy season as very favourable to your preparation. Only I
shall give you a caution, which my late good and worthy patron
used to give me, tho' I little stood in need of it, i.e., not to drive
the doctrine of mortification too far. We are not required to
destroy the body, but to keep it under and bring it into subjec
tion, 'lest when we have preached,' &c." It is a very obvious re
flection that our Great Exemplar came from His forty days' fast
in the wilderness to the exercise of His public ministry. I know
to whom I write in this strain. Should some see it, it would be
ruled all cant," &c.

NEWS FROM BISHOP SEABURY.
On March 7th, 1786, Mr. Jolly observed in a letter to the Bishop
of Moray — " The accounts of worthy Bishop Seabury give me the
gTeatest joy, and must add to the festivity of the approaching
solemnity — which I heartily wish your reverence may be supported
to celebrate in the manner you wish.''

Communion with the Church of England. 225

COMMUNION WITH THE CHURCH OP ENGLAND.
Before the repeal of the penal laws, Mr. Jolly and other Scottish
presbyters used to look upon the Non-juring Episcopalians of England
as the Church of England, calling them in their letters and conversa
tion "the faithful remnant." The following letter was written by
Bishop John Skinner to Mr. Jolly at Fraserburgh to put him right in
regard to these opinions : — "Aberdeen, October \st, 1789.
" Reverend and Dear Sir,
"By this day's post I received the enclosed letters from Edin
burgh, and by your correspondence with Bishop Abemethy I have
procured the sight of a letter, or at least a copy of a letter, to his
Grace of Canterbury which I never saw before, and of which, now
that I have seen it, I by no means approve. I can only guess at what
the contents of your letter have been, from the tenor of this answer
to it, and am surprised at your supposing that our offers to hold com
munion with the Church of England should imply our approbation of
those practical errors, which that Church, or rather her Churchmen,
have fallen into since the Revolution. Since that period no alteration
has been made in her doctrine or articles of faith, nor I may say iu
her mode of worship, unless in those political points, which surely we
are at equal liberty to overlook now, as when Dr. Seabury's case was
proposed to us : and indeed I cannot help being astonished at the in
consistency of your present scruples with the satisfaction you seemed
to express in the transaction which you witnessed at Aberdeen in
November, 1784. For certainly there is no more impropriety njno in
our holding communion with the Church of England, than with the
Church of Connecticut. Their political principles are undeniably the
same, even in the article of Lay Deprivation, the lawfulness of which
is no more the avowed doctrine of the one Church than of the other,
tho' the practice of it may often be looked for in every Church that
is strictly connected with the State, and was grievously felt in our
own Church during the supposed happy days of her Establishment.
Yet had you lived in those days, you surely would have communi
cated with her, even tho' it might sometimes have happened without
any liturgy, which you must own was as defective as the Communion
Service of the Established Church of England, it being the same with
that of the Non-juring Church with which ours held communion p

226 Historic Episcopate in the Diocese of Moray.
till now that it is utterly extinguished. For I can no more
look upon Mansfield and Redford with their few adherents as the
Church of England, than I do upon Bishop Rose and Mr. Brown
with their party as the Church of Scotland. And if the English
Establishment is not now such a Church as we can safely hold
occasional communion with, when our clergy and laity go there, or
theirs come here, and acknowledge our episcopal authority, then
there is no Church at all beyond the Tweed, no worship, no Christian
privilege of any kind for the many members of our Church who
are often obliged to go to England in the course of their lawful
business. " These are considerations which have weighed much with me,
and I think must weigh with every one who has a real regard to
the interests of religion, and a sincere desire to see the Church
of Christ as pure as possible, but without any expectation of perfect
purity in this world. Bishop Abernethy has touched at some other
things in his letter, which I hope you will attend to, and likewise
keep to yourself, as the less that is said on these matters at present
so much the better. There is just too much scope for division
among us, and I 'm sorry to find that some' have too great a tendency
that way, some too of whom I once expected better things. The
indulgence of private humours and fancies, and every one sticking
for his own particular tenets, has been the unhappy source of all
that overflowing of heresy and schism which so fatally prevails in
this unhappy country, and gives us daily occasion to pray that a
good Lord would deliver us from every thing that may contribute
to it, and give us all grace to keep the unity of the Spirit in the
bond of Peace.
"I wrote both to Bishop Abernethy and to Mr. J. Allan on
behalf of Mr. Durham, begging of them to recommend him to the
managers of the fund. You see what the bishop says on the
subject. Mr. Allan writes me that he shall do what he can, and
in the meantime has sent me a guinea note, which he got from a
lady of their congregation, and you will deliver to Mr. Durham, as
you think best. Together with the note, I have also enclosed Mr.
Adam's account, which I paid for Mr. Durham, and you may deliver
it to him.
" Commending you and all your concerns to the protection and
blessing of Almighty God, I ever am, reverend Sir, your affectionate
brother, &c. — John Skinner."

Removal to Fraserburgh. 227

REMOVAL TO FRASERBURGH.
In April, 1788, Mr. Jolly, at the earnest request of his bishop,
removed to Fraserburgh. The presbyter at Fraserburgh, the Rev.
John Durham, was then, by reason of illness and misfortune, unable
to perform his pastoral duties, and signed, after the following mode,
the resignation of his charge: — "As on account of my bodily weak
ness and infirmity, I find myself unable to discharge the duties I
owe to my congregation in Fraserburgh, I hereby resign the pas
toral charge of the said congregation into the hands of the Right
Reverend Mr. John Skinner, Bishop of Aberdeen, and beg leave to
express my earnest desire that he will provide them with another
pastor as soon as possible. In testimony whereof I have subscribed
these presents at Fraserburgh on the 2nd day of April, 1788, before
these witnesses, Messrs. W. Sangster and Alexander Jolly. — John
Durham." In removing to Fraserburgh Mr. Jolly exhibited his wonted spirit
of unselfishness and self-sacrifice, giving up to Mr. Durham, as long
as he lived, the most of the emoluments. When Mr. Durham died,
his successor showed the utmost kindness to his bereaved family.
the death op prince CHARLES EDWARD.
Prince Charlie died in the same year that Mr. Jolly took up
his residence at Fraserburgh, and he as well as his brethren were
relieved of a heavy burden by the sad event.
Mr. Jolly, with almost all his clerical brethren, submitted at once
to the reigning house. His views on this subject had never been
extreme. They were probably the same as those expressed in the
accompanying extract, copied by him from Lindsay's Regal Succes
sion, and found after his death among his papers : — " Tho' conquest,
in itself, is but a false gloss put on the worst and blackest of crimes,
injustice, robbery, and cruelty [Burnet], and therefore can give no
prince any better title to a crown than any highwayman has to
any purse he can catch : yet 'tis agreed by all casuists that power,
however unlawfully obtained, may be legitimated and commence
authority, either by express revelation from God Almighty, as that
of Saul, David, and Solomon did, or by the utter extinction and
failure of all those who have a prior right, like that of Ahaziah,
above mentioned, or else by the submission and disclaimer of them

228 Historic Episcopate in the Diocese of Moray.
to whom the crown of right belongs : in any of which cases, it is
agreed, the possessor becomes authorized and entitled to the allegi
ance of his subjects, by what means soever he became possessed of
the power ; because he then requires nothing of them but what is
in their own power, and they are at liberty to pay him, without
doing wrong to any third person : for that is the great objection
against submission to power de facto, so long as there are any others
claiming de jure." THE REPEAL BILL.
Mr. Jolly, as well as the rest of the Church, was much dis
appointed at the retention of a clause in the Repeal Bill which
prohibited Scottish clergy from holding preferment in England.
He thus expresses his opinions on this subject in a letter to the
Rev. John Cruickshank, of Kinharrachie, on August 19th, 1792 : —
" Reverend and Dear Brother,
" Since the pleasure of seeing you I am favoured with a letter
from Mr. A. Allan, Edinburgh, the part of which that respects the
present posture of ecclesiastical affairs I transcribe for you. I had im
parted to him my grief about the bill, and he writes in return : ' Your
sentiments and mine respecting the bill perfectly coincide. We have
been not only wounded, but murdered in the house of our friends.
Had the bill been withdrawn till a more favourable juncture, I mean
till the Chancellor had resigned ; or had any peer of the realm been
properly instructed to give a fair and candid representation of the
case, matters would have turned out quite otherwise to what they
have done. My Ordinary is highly, and I think justly, displeased.
No less so is Bishop Macfarlane, by a letter I had from him last week.
Neither they nor Bishop Strachan are to attend the Laurencekirk
Convention. I think Bishop Skinner had as well let it alone, or con
sult with his colleagues before issuing his summons to the clergy. I
mean not either to attend the meeting in person, or to appoint any
proxy, because I do not choose to pay compliments where no favours
have been conferred. The bill is so much reprobated here by the
laity, that I do not believe they will give their offering either with a
liberal or willing mind. My Ordinary charges nothing for the journey
to London. Bishop Strachan's expenses were paid by his congrega
tion, and yet a demand of £150 sterling is made and to be re
imbursed.' Speaking a little after of Bishop Skinner, he says, 'I

Bishop Macfarlane asks for a Coadjutor. 229
told him my mind about the bill pretty freely, but got no satisfac
tion.' The rest of the letter you shall see at the meeting, which I
long for. Meantime I beg that you will not mention Mr. Allan, nor
my having exchanged letters with him on the subject. I do not
think that you will have any occasion to show the letter which we
left with you ; but avail yourself of the absence of the bishops, with
out whom no national convention can be constituted. God direct
and preserve you ! With kind regards to you and yours, I ever am,
reverend and very dear brother, your most affectionate and obliged
humble servant, Alexander Jolly."

BISHOP macfarlane ASKS POR A COADJUTOR.
In January, 1796, Bishop Macfarlane proposed to his colleagues
that Mr. Jolly should be consecrated as his coadjutor for Moray,
Ross, and Argyll. With great earnestness the bishop pushed the
proposal forward, obtaining for it the approbation of three of his
colleagues. Primus John Skinner opposed the project, and the
Bishop of Moray and his episcopal brethren determined to carry it
out without his co-operation. Mr. Jolly was so gentle in his nature,
that Bishop Macfarlane feared he might refuse to be consecrated by
a bare majority of the bishops. The candidate spoke of his own
insignificance and unworthiness, and said he desired "to look up to
God above all, and use every help in dependence upon and under
Him.'' On February 15th, Bishop Watson of Dunkeld gave the pro
posal his approbation, but the Bishop of Moray and Ross was afraid
that Primus John Skinner's influence might iuduce him to withdraw
his consent. There had been some difference of opinion between Mr.
JoUy and the Bishop of Aberdeen about the Relief Bill of 1792, and
intercommunion with the Church of England. In a letter dated
March 1st, 1796, Primus Skinner expressed his opinion to Bishop
Abernethy Drummond in these words : —
" With regard to Bishop Macfarlane's proposal of having Mr. Jolly
consecrated to be his coadjutor, I requested of Bishop Watson to inti
mate to you and Bishop Strachan my reasons for not agreeing to it,
which, I hoped, would have induced you not to persist in urging a
measure, which in the present situation of things can answer no good
purpose, and may be attended with very disagreeable consequences.
No man can be more sensible of Mr. Jolly's merits as a clergyman
than I am, as I hope I am equally disposed with my brethren to show

230 Historic Episcopate in the Diocese of Moray.
all due regard to piety and learning where they appear in a conspicu
ous manner. But I am not fond of drawing comparisons to the pre
judice of the clergy in general. And though Mr. Jolly were ever so
fit, both inwardly and outwardly for the office of a bishop, I do not
see what use he can be of in the manner proposed, and at such a dis
tance from the place where his assistance is chiefly wanted. He has
never been accustomed to travelling beyond the limits of his pastoral
charge, and to my certain knowledge is as poor as Bishop Macfarlane,
and as little able to bear the expense, which among us is necessarily
attached to the episcopal character. I know too, that in two very
material points he differs in opinion from all the present bishops, and
on one of these points signified his scruples by a letter to you, dis
approving of part of our conduct when at London in the year 1789.
I am far from wishing to have these points agitated now, and there
fore hope my colleagues will not lay me under the disagreeable
necessity of discovering all my reasons for opposing the present
measure, which I must do if they shall be so indelicate and un
friendly as compel me to it. 'Tis enough that there appears no
necessity for the measure, no good end likely to be answered by it,
and that I have too much cause to apprehend very bad consequences
from it to the peace, unity, and good order of this diocese, of the
situation of which I must be allowed to be the best judge, as I am
accountable to my Judge in heaven for acquiescing in any measure
that may be productive of injury to it. With the offer of my best
wishes for your health and happiness, and requesting a share in your
prayers." Mr. Jolly was opposed to the Hutchinsonian doctrines, supported
by Primus John Skinner and some of his colleagues. This may have
been one of the causes of the opposition of the Primus to his prefer
ment. As it turned out afterwaiids, the elevation of "the saint of
Moray" to the episcopate was an effectual means of counteracting
that heresy. Bishop Macfarlane himself, who advocated his friend's
advancement as his coadjutor, was a Hutchinsonian like the Primus.
The Rev. Dr. Walker, in his most interesting life of Bishop Jolly,
says on page 54 of that work, " No reference appears to have been
made to the presbyters of the diocese over which the proposed
coadjutor was to have rule." Bishop Macfarlane in the following
letter to Primus Skinner stated that the consent of the presbyters
of Moray had been obtained to Mr. Jolly's appointment : —
¦ "I am informed by Bishop Abernethy Drummond that Bishop

Bishop Macfarlane asks for a Coadjutor. 231
Watson wrote to him that you object to the consecration of Mr.
Jolly as coadjutor of Ross and Moray because the consent of the
presbyters is not obtained. This indirect method of objecting may
indicate candour and wisdom, though not apparent. I am apt to sus
pect the objection is not given in your own words. I imagine the
objection would be that Mr. Jolly was not previously coadjutor and
successor, as was Mr. John Skinner, elected of Aberdeen. In case
the objection be as given to me, I assure you that the full unqualified
consent and solicitation of the presbyters is obtained and made. In
case it be as I suspect — know that I have no design, that the single,
unprecedented, uncanonical, preposterous case, mentioned above,
shall be either imitated or sanctioned by anything I shall be con
cerned in. . . . As no answer has been made to the request to you,
as Primus, to call a meeting, and as a moderate time is long since
elapsed ; as no sufficient canonical objections have been given in, it
now remains for the bishops at their convenience to do their duty,
without regard to sullen silence or indirect trivial objections. Even
yet, however, a speedy intimation of willingness to act with your
colleagues may be attended to. Had it not been hinted to me that
an intimation as above might be proper, I should not have given it,
as esteeming it needless.''
The bishops were exasperated at the continued and determined
opposition made by the Primus to Mr. Jolly's preferment, and they
prepared to go on without him. It was evident that Primus Skinner
would not give way. After commenting severely on Bishop Macfar
lane's letter, in which he said he was neither treated as a bishop, as
a gentleman, nor with common civility, the Primus wrote as fol
lows : — "In the year 1789, the bishops of this Church declared
themselves in a formal manner to be in communion with the Church
of England, and have ever since acted on this principle in the vari
ous overtures which have been made for effecting an union between
us and the English clergy in this country. Yet a majority of the
same bishops are now proposing to adopt into their number a man
who condemns the principle on which they have been acting as
giving a sanction to heresy and schism, and, viewing it in that light,
will, no doubt, make use of the power with which he hopes to be
invested to prevent the operation of what he thinks an erroneous
principle, and put a stop to all further communications between us
and the schismatical, heretical, public Church of England ! "
Primus Skinner considered Mr. Jolly as an opponent of the

232 Historic Episcopate in the Diocese of Moray.
proposed union, and in the words just quoted he insinuates that he
thought it to be schismatical and heretical. Some members of the
Church in Scotland at that time held the opinion that the English
Non-juring body was the real Church of England, and Mr. Jolly may
have expressed sympathy with such views. Even far on into the
nineteenth century some of the Scottish clergy cherished friendly
remembrances of that now extinguished body.
Every part of Bishop Jolly's life was marked by prayer. In this
difficult crisis he wrote to his friend the Rev. John Cruickshank, of
Kinharrachie — "Lord, in mercy guide and direct them (the bishops),
and frustrate the design, if He see that it does not finally tend to
truth and peace. Believe me, I am full of shame and self-abhorrence
when I think how unworthy a creature, what a mere nothing, this
trouble and vexation is about ; and therefore I can easily forgive my
Ordinary's indignation and violence against me. ... I must own
that my grief and indignation (but I hope with Christian modera
tion) have been excited to a great degree by the reflection, as far as
it concerns good Bishop Petrie, who now looks down with pity upon
the errors of poor mortals, seeing that the glory of the world is, as
he believed it to be while here below, a mere ignis fatuus, leading
directly opposite to the harbour where we would be."
In a letter of May, 1796, Primus Skinner said that he would not
give Mr. Jolly leave to go out of the Aberdeen diocese to be conse
crated. "If it be the distinguishing feature of Episcopal Government,
as we all profess to acknowledge, that every bishop is the head and
principle of unity in his own district, it follows, of consequence, that
no presbyter is at liberty to leave it, or while he locally abides in it
to relinquish his subordinate station, without consent of him under
wliose authority he acts ; which authority it is my duty to maintain,
and, with God's help, I will maintain it while I retain my present
relation to the diocese of Aberdeen. You may therefore meet with
the other bishops when and where you please, for any purpose which
is sanctioned by the canons and practice of the Christian Church,
when situated as it now is in this country ; but I know no right that
you or they have, by any canon or regular precedent, to command
or expect the attendance of any presbyter in my diocese if I shall
think proper to forbid it, till I have been judicially tried and found
guilty of some crime for which I ought to be deprived of my
episcopal power and dignity. So I beg you will attend to all this
in making your appointments, lest you kindle a flame in the Church

Bishop folly's Consecration. 233
which you may not live to see extinguished, and, by your efforts to
crush one offending brother, bring the whole fabric in ruins about
your ears. May God prevent such pitiable desolation, and disappoint
those violent measures that would lead to it ! " *
BISHOP jolly's consecration.
Primus John Skinner well knew that, after consecration, Bishop
Jolly would be independent of his episcopal rule, as Fraserburgh
would then, by canon, become part of the diocese of Moray. His
dictatorial orders to the elect not to leave Fraserburgh were a vain
endeavour to stop what he could not prevent. He must have known
that even the gentle and peace-loving Mr. Jolly would not obey such
commands. The other bishops appointed June 24th, S. John the
Baptist's Day, 1796, as the date of Mr. Jolly's consecration, and they
selected Dundee as the town where the event should take place. An
Episcopal Synod was summoned to meet there on the previous day.
Primus Skinner, in a letter to Bishop Abernethy Drummond, refused
to call either of these meetings, alleging that the requisition had
not been signed by a majority of the bishops ; but he appointed the
25th of August for a meeting of the Episcopal Synod at Aberdeen,
" to consider the propriety of publishing a catechism for the instruc
tion of young Christians, and whatever else may be proposed for the
good of our Church, and for the benefit of its clergy and laity." This
letter was dated June 15th, 1796.
On the 23rd of June, Bishop Abernethy Drummond, Bishop
Macfarlane, and Bishop Strachan met at Dundee, and delayed the
meeting of the Synod till next day, to give Bishop Watson of
Dunkeld an opportunity of attending with the registers and minutes
of Synod. On the moming of June 24th, neither Primus Skinner
nor Bishop Watson had arrived, and the three bishops decided to
proceed to the consecration without them. They appointed Bishop
Abernethy Drummond as Primus, j?ro tempore, and elected Mr. Jolly
to be clerk of the meeting.
PROTEST OF PRIMUS JOHN SKINNER.
The Synod having been duly constituted, the protest of Primus
Skinner was read in the following terms : —
"I, John Skinner, Bishop of Aberdeen, and Primus of the
Scotch Episcopal College, being informed that my right reverend
* Dated Aberdeen, March Uth, 1796.

234 Historic Episcopate in the Diocese of Moray.
colleagues are to meet at Dundee on the 23rd day of this month
of June, for the purpose of acting in a synodical manner, and
particularly for discussing and judging of an appeal which the Rev.
Mr. Alexander Jolly, presbyter in Fraserburgh, has made to the
bishops of the Scotch Episcopal Church convened in Synod, do
hereby protest against the, said meeting, and any adjournment
of it, as uncanonical and irregular, because by the 2nd of the
canons of this Church, made in 1743, it is only, 'if and when the
Primus shall refuse to call a meeting, when desired by a majority
of the other bishops, that they shall have power to meet and act
synodically without him.' But I as Primus have not been desired
by a majority of the other bishops to call the foresaid meeting,
and therefore it is not to be held as a regular Synod of Bishops,
nor any of its proceedings or decrees to be considered as binding
on the bishops and clergy of this Church. And —
"Whereas I am likewise informed that my right reverend
colleagues are to meet at Dundee on the 24th day of this month,
for the purpose of consecrating the Rev. Mr. Alexander Jolly, at
Fraserburgh, one of the presbyters of the diocese of Aberdeen, to
be coadjutor to the Bishop of Ross and Moray, without my consent
and concurrence as bishop of the said diocese, I do hereby dissent
from and protest against such consecration upon the grounds and
for the reasons following : —
"I. Because it does not appear to me that the said Bishop of
Ross and Moray can stand in need of a coadjutor or as
sistant in the offices of a bishop, which but rarely occur,
while he is able to discharge the frequent duties of a pastor
to several congregations considerably distant from each
other ; which yet, I am well assured, is the case, and shows
that the proposed appointment of a coadjutor is wholly
unnecessary, and for that reason ought not be agreed to.
" II. Because on the supposition that the said Bishop of Ross
and Moray were really reduced by old age or infirmity
to the necessity of having some assistance in the more
distant congregations, and particularly, as he alleges, in
the Highland parts of his episcopal charge, yet the person
proposed for this purpose is most improper and unfit, on
account of the very great distance of his place of residence
from the Highland parts of the districts of Ross and Moray,

Primus fohn Skinner's Protest. 235
and the almost impossibility of his being able to do any
good in so remote a quarter ; which shows the present pro
posal to be very absurd and ill-concerted, and for that
reason unworthy of being encouraged.
" III. Because it being already shown that the proposed consecra
tion is neither necessary nor expedient, it is highly im
proper that it should take place, ou account of its being
the means of dismembering the diocese of Aberdeen, and
introducing that sort of mixed govemment which, having
been found productive of various inconveniences, ought
to be avoided as much as possible : and of the danger to
which this diocese is thereby exposed I ought to be sus
tained as the fittest judge, both from my necessary con
nection and intimate acquaintance with all its clergj', and
from my knowledge of some particular circumstances, which
have determined me to refuse my consent to a measure so
likely to be attended with many disagreeable consequences.
" IV. Because the said Mr. Alexander Jolly is believed to differ in
opinion from the bishops of this Church as to the proper
method of testifying the sincerity of their compliance with
the present Government, and with respect to the propriety
of declaring themselves to be in communion with the
Established Church of England : which difference in opinion
renders his promotion to the episcopal dignity a very hazard
ous and imprudent measure, and which ought not to be
attempted till proper steps have been previously taken for
guarding against the occasion which might otherwise be
afforded of imputing insincerity and inconsistency of con
duct to the Scotch bishops.
" For all these reasons, which I have detailed at length in a
private correspondence with my right reverend colleagues, I find
myself called upon out of regard to the good of our national Church
in general, as well as for the peace of my own diocese in particular,
and the support of that just authority which I ought to maintain
in it, to dissent from and protest against, as I hereby formally do,
the execution of this improper, irregular, and violent scheme of
dismembering the diocese of Aberdeen, and infringing the rights
and privileges of its diocesan, reserving to myself the power of
taking such steps as I shall find necessary for the due regulation

236 Historic Episcopate in the Diocese of Moray.
of that portion of our Church which was canonically and unanimously
by all concerned committed to my charge.
" And I require that this my protest and reservation be received
and inserted, if need be, in the Minute Book of our Episcopal College,
there to remain in futuram rei memoriam.
" John Skinner,
" Bishop of Aberdeen, and Primus.
"Aberdeen, June 20, 1796."
After the protest had been duly laid before the Synod, the three
bishops listened to the reading of the following letters : — ¦
Fro7n Primus John Skinner to the Right Reverend Bishop Macfarlane,
Bishop Abernethy Drummond, and Bishop Strachan.
"Aberdeen, June 20th, 1796.
" Right Rev. and Dear Brethren,
" It has been justly observed that one of the most glaring proofs
of human infirmity is that natural disposition which mankind have
to blame one another; and nothing is so frequently complained of
as the readiness with which men, in all situations, endeavour to make
others accountable for the consequences of those very measures of
which the accusing party have been the chief promoters. Fully
sensible of the truth of this observation, I am well aware that the
subject of my present address will make but little impression on the
minds of those to whom it is directed. After what I have already
written, and written in vain, to those from whom I might have ex
pected a more favourable interpretation of my sentiments, I need not
flatter myself with the hope that anything I now can say will be
allowed to operate to my advantage, or to clear away the mist of
prejudice through which my conduct seems to be viewed, and is,
therefore, ascribed to motives as distant from my thoughts as they
are unworthy of my character. To that character I certainly owe
whatever may tend to justify the part I have acted ; and however
you may be inclined to view the facts and arguments which I am
now to lay before you, it will be some consolation to my afflicted
heart that I have not failed to communicate what was proper for
you to know, nor neglected what was necessary for my own vindi
cation. " In the present situation of that part of the Christian Church
with which we are connected, although the bishops are called the

Primus fohn Skinner's Protest. 237
governors, and those who adhere to our Communion are taught to
regard us in that character as invested with spiritual authority over
our respective portions of the flock of Christ, yet I need not say how
feeble is the exercise of that authority, and what a slight impression
it makes, even on those who profess to acknowledge the right by
which we hold it. This, no doubt, is partly owing to want of prin
ciple, or in some measure to the want of that legal aid from the civil
power, which secures the authority of a Church established by law.
To supply these defects, as far as they can be supplied by human
means, nothing is more necessary than that the governors of the
Church should endeavour to strengthen and support each other
by mutual confidence, and that wise and salutary participation of
counsel which ought to precede every measure that appears to be of
consequence to the interests of the Church in general, or to the peace
and edification of any particular district of it. This is the principle
on which I have acted in every part of my official conduct since I had
the honour of being entrusted with the charge of that part of our
national Church committed to my care ; and it has ever been my
earnest wish that the persons appointed to act as my colleagues might
be influenced by the same principle, and see the propriety of using
joint endeavours to support the general authority of the Episcopal
College, by maintaining and preserving inviolate the jurisdiction of
every particular bishop in his own diocese. This, in my humble
opinion, being the invariable rule by which the bishops of Scotland
ought to walk, and to which I had supposed my colleagues had been
equally well affected, you may judge of my surprise and vexation
when I found that I had been sadly mistaken in this supposition.
Words are too weak to express what I felt when I discovered a plan
formed and a combination entered into for the purpose of dismem
bering this diocese and tearing off a part of my episcopal charge —
not only without my consent, but in direct opposition to my just
authority. Without the most distant suspicion on my part that such
a plan was in agitation ; without the least previous warning from the
quarter whence it might be supposed to have originated, I was all at
once informed that the scheme and the person were fixed upon, and
my approbation only asked as matter of form, because I was soon
after given to know, in name of the three bishops to whom I now
write, that what they meant to do they ^ could do without me'- — i.e.,
could take any part or every part of this diocese out of my hands,
aud dispose of it as they thought best. After receiving such an

238 Historic Episcopate in the Diocese of Moray.
intimation, no less unbrotherly and indelicate in its nature than
contrary to every idea which I formed of the government of this
Church as regulated by the primitive model, you cannot wonder that
I thought it my duty to resist, by every means in my power, such a
violent and unexpected attack on what I considered as my just
prerogative — a privilege inseparable from my character as a regularly
constituted diocesan, and essential to the government of a pure
Episcopal Church. Viewing it in this light, and desirous to preserve
it, as far as possible, from any violation in my hands, I judged it neces
sary to express my wishes on this head to the person who was pointed
out as the instrument whereby my authority was to be wounded and
a part of this diocese cut off from my jurisdiction. I therefore wrote to
Mr. Jolly what had passed between Bishop Macfarlane and me on the
subject, and requested to know how the matter stood with respect to
him, as from his former professions of regard to me, and the atten
tion which I was conscious of having shown him on every occasion,
I could hardly bring myself to believe that he would have given his
consent to a measure in which the duty he owed to me was so closely
involved, without thinking it worth his while to inform me of the ap
plication which had been made to him, and his reasons for acquiescing
in it. Ill forming this opinion, however, I found I was mistaken,
as the answer I received from Mr. Jolly gave me plainly to under
stand that in an affair of this kind he considered himself as amenable
only to the bishops at large, a majority of whom might determine,
with respect to him, as they thought proper, and in their determina
tion, even in the first instance, and without the least regard to his
own Ordinary, he was resolved absolutely to acquiesce. This appeared
to me a resolution so inconsistent with his duty, so subversive of the
primitive plan of Church government by pure diocesan episcopacy,
and so likely to revive the scheme, which was justly exploded, of
governing this Church at large by a college of bishops, that I thought
it became me as one of its bishops, entrusted with the government of
a certain portion of it — and I still think it becomes us all in that char
acter — to do what we can to expel such a dangerous idea from the
minds of our clergy. This is the ground on which I wish to establish
the propriety of the steps I have taken in this disagreeable business ;
and the very easy, self-sufficient manner in which my presbyter has
appealed from my authority to what he calls ' the supreme arbitra
tion and judgment of this Church,' plainly shows that however some
of my colleagues may be pleased to stigmatise my treatment of him

Primus John Skinner's Protest. 239
by the odious name of persecution, it is a sort of persecution which
gives him very little uneasiness, and from which he has found out a
most expeditious mode of escaping. How far I did right in refusing
my consent to his promotion in the manner proposed is another ques
tion, in discussing which I must beg leave to recall your attention to
the reasons already assigned in my recent correspondence on this
subject, which, though some of you have pretended to set aside as
trivial and insufficient, I am not thereby convinced that they are not
substantial and well foimded.
"My^?'sf objection to the measure was its being unnecessary and
because I could not see what occasion Bishop Macfarlane could pos
sibly have for a coadjutor or assistant in the offices of a bishop, which
bu.t rarely occurs, while he was able to discharge the frequent duties
of a pastoi' to so many distant congregations. This objection has
been over-ruled, but no attempt has been made to show that it is not
just and reasonable. Supposing, however, that Bishop Macfarlane had
been really reduced by old age or infirmity to the necessity of having
some assistance in the more distant parts of his episcopal charge,
particularly as he alleges in the Highlands, I could not but offer a —
" Second Objection to Mr. Jolly being the person fixed on for this
purpose, on account of the very great distance of his place of resi
dence from the Highland part of Bishop Macfarlane's charge and the
almost impossibility of his being able to do any good in so remote a
quarter. For this reason I thought I was justified in saying that
the proposal was awkward and ill-concerted, and in this opinion I still
think that every unbiassed, unprejudiced person will agree with me.
Under the many disadvantages which Episcopacy has to struggle with
in this divided country, it is particularly incumbent on those who are
officially its distinguished guardians, to observe as much as possible
such order and uniformity, in all their appointments as may exhibit
this venerable system of Church govemment in the most engaging
light, and make those who are attached to it fully sensible of the
benefits which they derive from it. Iu the southern part of Britain,
where Episcopacy is established by law, the relation which every
bishop has to a particular diocese is sufficiently known by the title
which he bears, so that wherever his place of residence may be, the
sphere of his episcopal jurisdiction is always pointed out by the name
which he carries about with him. In our situation the case is
very different. The general title of bishop, which the courtesy of
our country begins to allow us, is not accompanied with any local

240 Historic Episcopate in the Diocese of Moray.
designation : a defect which we ought to supply, by placing every
bishop either within or as near as possible to his Episcopal charge, and
avoiding as much as we can every arrangement which has the appear
ance of mixed govemment, and under that confused appearance, holds
out not only to those that are without, but even to the people of our
own Communion, an unfavourable idea of our episcopal administration.
In the days of persecution, when prudence required that the office
of a bishop in this country should be exercised with the utmost
privacy, and the very character concealed as much as possible, it
was a matter of less consequence where the bishops resided, be
cause being nowhere at liberty to appear and act in their proper
character, their influence was much circumscribed ; and the chief
object then in view seems to have been merely preserving the Epis
copal succession, in the hopes of better times. For such a distressed
state of the Church, it is evident from its preamble, that the 9th
of the canons made in 1743, was chiefly, if not wholly intended.
And therefore when it has pleased God to release our Church from
the distress which it then laboured under, it is surely our duty
to take care that it be no longer burdened with the continuance of
those temporary inconveniences, against which our predecessors in
office were obliged to provide in the best manner they could. For
this reason, unless in cases of very urgent necessity, I shall ever
disapprove of the dismembering of any diocese of this Church by
the operation of the canon above mentioned ; and which I must
beg leave to observe, to make it applicable to the case in hand,
instead of the manner in which it is introduced, ought to have read
in these terms : " Seeing it may happen that a presbyter in one
district may be chosen to be a bishop, or demanded to be a coadjutor
in another district, in that case, &c.'' I hope, therefore, you will
attend to this obvious distinction, and see the propriety of this, my —
" Third Objection to the consecration now proposed, which I am
entitled to bring forward in the very face of this Canon of Exemp
tion, because it is a canon neither applicable in its intention to the
present state of our Church, nor in its terms to the business now in
agitation. It is true Mr. Jolly has told me, when arguing in defence
of this business, and in favour of his own promotion, that a bishop
desiring to have a coadjutor is allowed by canon and repeated
precedent to cast his eye beyond his own diocese. But, all due
deference to Mr. Jolly's superior learning, I should be glad to know
in what canon, ancient or modern, this allowance is to be found. As

Bishop fohn Skinner's Protest. 241
far as my scanty reading extends, I have met with no such thing in
the primitive times, and he surely knows that not so much as the
word coadjutor is mentioned in any of the canons of our Church, so
little countenance do they give either to the office or the manner of
conferring it. Neither has the precedent, which Mr. Jolly builds
upon, been often repeated, as I find only two instances of coadjutors
in our Church without the dioceses to which they were appointed,
the first of whom was Bishop Edgar, coadjutor to Bishop White,
but certainly with the consent and approbation, and probably at the
desire, of his own diocesan and near connection. Bishop Rait. The
second instance was that of Bishop Petrie, which, however, I must
say, was attended with circumstances far more favourable than any
that can be alleged on the present occasion, and where early and
decent application was made to the then diocesan of Aberdeen for
his consent and concurrence, which, from the peculiar circumstances
of the case, he was pleased to grant, though it consists with my
knowledge that he had reason to complain, and did complain, of the
inconveniences arising from the mixed government which was thereby
introduced into his diocese. How far these ' inconveniences ' are
likely to be renewed by the scheme now in contemplation, I humbly
think, without any disparagement to my colleagues, that I ought to
be sustained as the fittest judge, both from my necessary connection
and intimate acquaintance with all the clergy of this diocese, and
from my knowledge of some particular circumstances to which my
brethren at a distance, and much less concerned with them than I
am, must be entire strangers.
" But I have got a fourth ground of objection to Mr. Jolly's con
secration, which, from the first intimation of the design, I declared
my unwillingness to bring forward, as leading to the discussion of
certain religious scruples, which nothing but the necessity of the case
would compel me to take notice of in this formal manner. It is a
fact well known that in the year 1789 the bishops of this Church,
in order to testify the sincerity of their compliance with Govemment,
declared their readiness to take an oath of allegiance to the King, if
that, with praying for his majesty by name, would be accepted as
a sufficient test of their loyalty. On the same occasion, they like
wise professed themselves to be in communion with the Established
Church of England, and have ever since acted on this principle in
the various overtures which have been made for effecting an union
between us and the English clergy in this country. Whether they

242 Historic Episcopate in tke Diocese of Moray.
did right or wrong in making this declaration and profession is a
matter foreign to my present purpose. They no doubt acted accord
ing to the best judgment they could form of their situation, both
political and religious ; and the servants of the Crown, yea, the public
at large, have a right to expect from them such consistency of
conduct as may show them to be worthy of the freedom they now
enjoy. But it will not, I apprehend, be thought very consistent, nor
tend much to give Government any confidence in their professions, if
the same bishops, or a majority of them, shall now receive into their
number a person who has avowed his differing from them in opinion
with respect to both the important points which I have mentioned ;
and if he continues so to differ, will probably think it his duty to
use all the influence which his promotion may give him in support
of his own sentiments. Strong as this objection must appear, I am
not however disposed to push it further at present, because it has
been lately reported to me that Mr. Jolly's scruples are removed with
respect at least to one of the points of difference between the bishops
and him. I shall rejoice to find that this report is true, although I
cannot help observing that the authority on which it is founded
seems to clash with other evidence in my possession, which makes me
still hesitate about the sincerity of this supposed change of opinion.
In a matter of Such consequence it is not prudent to rely on such
vague and equivocal professions as are easily made to serve a turn,
and as easily explained away when the end is gained for which they
were brought forward.
" I have now laid before you the reasons which have induced me
to oppose the design of promoting Mr. Jolly in the manner and for the
purpose held out by your various letters to me on the subject, and
which, after the most mature and impartial consideration, still
appears, in my judgment, a rash and ill-digested measure, unneces
sary and inexpedient, and likely to produce disagreeable consequences,
not only in this diocese, but through the other districts of this
national Church. That all, or any of, my objections are, strictly
speaking, canonical is more than I will pretend to say, because I am
really at a loss to know where the purely ecclesiastical canons are to
be found, unless we look for them in the New Testament, which pre
scribe the necessary qualifications for the office of a bishop, or point
out the things which disqualify a man for that sacred function.
From the canons of Scripture, or any other that are applicable to the
present state of our Church, I suppose it would be a difficult matter

Bishop fohn Skinner's Protest. 243
to bring a relevant objection against the promotion of any one pres
byter in it. And on this supposition I cannot but think it absurd,
and no less indelicate and unbrotherly, to require me, in such a teas
ing manner, to produce canonical objections to the promotion of the
present candidate. There may be an impropriety in the measure
without any prejudice to the person proposed, and there may surely
be an unfitness in the person, on many accounts, both external and
internal, which no canon can reach, and to which no rule can apply
but that of good sense aud sound discretion. You well know that by
one of our own particular canons the bishops have the privilege of
setting aside the election of any presbyter, merely by declaring that
they have sufficient reasons not to be satisfied of his fitness for the
office of a bishop ; and the privilege which is thus claimed in name
of the whole need not be so harshly denied to a single bishop, so
nearly concerned as I am in the present business. This brings me to
take notice of a very strange paper, signed by you three in the month
of March last, and which being, it seems, intended for me, though
without an address or direction on any part of it, was transmitted to
me a few weeks ago. You begin with telling me that ' it is with con
cern you perceive, especially on this occasion, that I manifest a disposi
tion less complying than you can commend,' &c. ; but you do not say
what the occasion is on which you thus address me, nor why you make
use of the word especially, which, seeming to imply other manifesta
tions of the same kind, required some apology, or at least some reason
assigned for such an abrupt accusation. You then go on to charge
me with ' setting up my single self in opposition to a measure my
brethren approve of as reasonable, and promising good to the Church,
without sufficient canonical reasons to support my opposition,' which
you think, ' to say the least of it, strange ! ' And strange indeed it
might appear, if your measure was reasonable, that I should be able
to bring sufficient reasons to support my opposition to it. Some
reasons, however, I have brought for this purpose, and it is not your
saying ' that they are not sufficient ' that will lessen the force of them,
or convince me that I am wrong while I see not a single solid argu
ment adduced for my conviction. Majorities are not always in the
right more than individuals, and, however strange it may appear in
your eyes, I shall not be ashamed to set up my single self, in the
manner I have done, in opposition to a measure which, to the best of
my judgment, appears highly unreasonable, and from the way in
which it has been proposed and conducted promises no good to any

244 Historic Episcopate in the Diocese of Moray.
of the parties concerned in it. The blame of all this, I see, you are
well disposed to lay at my door, and I must bear whatever shame of
it can be justly imputed to me. You have not only warned me of
what I have to expect if 'I drive things to extremities,' but you have
also, as yourselves express it, given me your judgment upon my
present conduct — that is, you have passed sentence before the cause
was fairly before you, and without waiting to hear what might be
said in defence of the party accused. From such premature and
precipitate judgment it is to be hoped there lies an appeal somewhere,
and if I can in sincerity say with S. Paul 'I judge not mine own
self,' I may humbly add in the words that follow, 'yet am I not
hereby justified, but He that judgeth me is the Lord.'
" Before I conclude this long and perhaps disagreeable address, I
must yet request your indulgence while I express my surprise that,
notwithstanding my well founded objections to the regularity of your
proposed meeting at Dundee on the 23rd inst., you should still per
sist in your resolution of holding it, and pretend to be authorised by
the canons to act synodically in it. Having reason, however, to
believe that you mean to do so, I take the opportunity of your being
together to lay my sentiments thus before you, and to enter my pro
test, which I herewith transmit to Bishop Strachan, against any of
your proceedings by which I may be unduly affected, either as a
member of the Episcopal College or as Bishop of Aberdeen. In the
character of your Primus, I am perfectly indifferent how you dispose
of me, provided that what you do be done in a regular and becoming
manner, by the unanimous voice of all concerned. I am entitled to
require that no alteration be attempted by incompetent authority ;
and I call upon you to produce either canon or precedent in our
Church whereby you are justified in breaking into pieces the diocese
of a fellow-bishop, and disposing of it as you think proper, not only
without his consent, but against his will and in direct contempt of
every remonstrance he could make on the subject. For if you can
tear away one part of his charge when you please, why not another
and another, and so on till there be none left % Such must be the
consequence of the precedent you are about to establish, if it be
allowed to pass without opposition : a consequence much more dan
gerous to episcopacy than any inference that can fairly be drawn
from what I had affirmed in my correspondence on this subject to
be the necessary result of the truth which we all acknowledge that
' every bishop is the head and principle of unity in his own district.'

Bishop fohn Skinner's Protest. 245
From this I had inferred that no presbyter is at liberty to leave his
district, or, while he locally abides in it, to relinquish his subordi
nate station, without consent of him under whose authority he acts.
But this Bishop Abernethy Dmmmond calls ' a strange and absurd '
inference, because it would imply that ' a tyrannical, irreligious, or
ill-natured bishop might prevent the consecration of the best and
wisest man perhaps in the world, and so has a right to do a world of
mischief to the Church.' Extravagant as his opinion may be both
of the Bishop of Aberdeen and the presbyter presently pointed at, I
hope he does not mean to apply the characters here described either
to the one or the other. It is easy to form suppositions of what may
happen ; tho' 'tis not very probable that even such a bishop as is here
supposed would refuse to let such a presbyter leave his diocese, if
it were only to get free of a, disagreeable connection with so much
superior wisdom and goodness. But in fact the hypothesis may
just as well be turned the other way, and it may as truly be said —
'If any presbyter has a right to relinquish his subordinate station with
out the consent of his Ordinary, a turbulent and ambitious presbyter,
aided by a tyrannical and ill-natured majority of bishops, might dis
tress the best and wisest bishop perhaps in the Church, and do a
world of mischief to it.' That even a majority of bishops among so
small a number as we are might be thus disposed will not, I dare say, be
disputed by those to whom I now write, because they will remember
the time, when it so happened, that a majority of the bishops of this
Church were actually accused of being tyrannical and ill-natured on
account of their opposing the promotion of one of its presbyters whom
they represented as turbulent and a^nbitious, and therefore unworthy
of being promoted. On that occasion, as well as now, I ventured to
go against the opinion of a majority of the bishops of this Church,
from whom I had often heard that Dr. Abernethy Drummond at
Edinburgh, and his friend Mr. Strachan at Dundee, were the great
disturbers of its peace, and for that reason ought not to be raised to
a higher order in it. Yet you have not, I suppose, forgot that I was
at the trouble of going all the way to Dundee and Edinburgh for the
purpose of settling matters, so as to get this unfavourable opinion
removed, and thereby pave the way for the promotion of the very
gentlemen, which was soon after accomplished. On that occasion,
then, you will not say that I was such an enemy to peace as I am
now represented ; yet what I was then I continue to be, and through
God's grace I hope ever shall continue— a firm and steady friend to

246 Historic Episcopate in the Diocese of Moray.
peace on just and proper terms, though I am not to be amused by
empty professions of panting for peace, where I see nothing but
' panting for preferment.' A forced, unequal peace is seldom lasting ;
what is extorted by violence can be retained only by superior strength.
You feel yourselves powerful just now, and can therefore offer peace
on any conditions you please. On such terms, it seems, I must
accept it or go without it. In either way the prospect is gloomy and
uncomfortable. To the God of peace and consolation I coinmit my
cause, with fervent prayer and humble hope that He will dispose of
it and me as He sees best. In that hope I shall wish to continue as
long as you will let me, with all due regard,
"Right Reverend Brethren,
" Your affectionate Brother and faithful servant in Christ,
"John Skinner, Bishop and Primus."
Primus John Skinner to the Right Rev. Bishop Strachan, Dundee.
"Aberdeen, June 20th, 1796.
" Right Rev. and Dear Sir,
" Being informed that my right rev. colleagues still persist in
their resolution of holding the proposed synodical meeting at Dundee
this week, I think it my duty to protest against it as uncanonical and
irregular, and am therefore obliged to give you the trouble of the
enclosed letter and protest, which I hope you will do me the justice to
present at your meeting, and not deem them unworthy of your serious
consideration. Had I been certain of Bishop Watson's being with
you, I should have applied to him as our clerk for this purpose ; but,
as the case stands, you will forgive the freedom I have used, and
believe me to be, with deep concern for the necessity I am under of
acting so disagreeable a part, right rev. Sir, your affectionate brother
and faithful humble. servant, " John Skinner, Bishop and Primus."
The bishops gave their decision regarding the protest, and ex
pressed it in the minutes of the Synod as follows : —
" As it is a fact which Bishop Skinner cannot deny that he was
required by the Right Reverend Bishops Macfarlane, Aberneth;^
Drummond, and Strachan, to call a meeting in this place on the
24th of June, for the express purpose of consecrating the Reverend
Mr. Alexander Jolly, presbyter in Fraserburgh, which request he did
not comply with, they, as a majority of the bishops of this Church,

Bishop fohn Skinner's Protest. 247
had a right to meet on said day and act synodically without him.
And being of opinion that the two first reasons in support of his
protest are frivolous, and the danger mentioned in his third reason is
without foundation, and having clear and undoubted evidence that
the fourth is a mere mistake u.nder the hand of said Mr. Jolly, whose
certification shall be recorded in the Register of the Church — they
therefore find themselves at liberty to hold a Synod and proceed
to the consecration without regard to the said protest.
"The Synod next took into consideration an appeal of the said
Mr. Jolly from the prohibition of the Right Reverend Bishop Skinner,
his Ordinary, who, knowing that a day and place had been appointed
for his consecration, did expressly discharge him to attend said meet
ing in these terms : — ' And I do hereby forbid and prohibit your
attending any meeting which shall be called or held for the purpose
of altering the form or boundary of the diocese without my consent,
or appointing you to any office or station that may be subversive of
or inconsistent with the duty and obedience which you owe to me
your regular diocesan.'
" The Synod having considered the words of this prohibition are
clearly of opinion that such a power is not competent to any bishop,
and that the claiming of such a power subjects the claimant to the
penalty denounced in the 3rd canon of 1743; and when the bishops
call to mind the ample testimony which the Right Rev. Bishop
Skinner has given to the merits of the candidate, both in a letter to
himself and to some of the bishops, they are utterly at a loss how
to account for his attempt to prevent the intended consecration. In
consideration thereof the said Right Rev. Dr. Abemethy Drummond,
Primus, Bishop Macfarlane, and Bishop Strachan hereby annul and
make void the said prohibition, and declare that the said Mr. Jolly
is pitched upon by the said Bishop Macfarlane to be his coadjutor
with the full consent and approbation of all the presbyters of the
Diocese of Ross and Moray signified to him in a letter of the 27th
of May last and laid before the Synod, he has a right to be con
secrated, and that they are determined to proceed to his consecration
accordingly. "Wm. Abernethy Drummond, Primus.
"Alexander Jolly, Clerk."
After delivering this judgment, the Episcopal Synod adjourned,
and the consecration of Mr. Jolly was proceeded with, the three

248 Historic Episcopate in the Diocese of Moray.
bishops who had been present at the Synod taking part in the
solemn service.
The Episcopal Synod met again in the afternoon, and gave this
deliverance conceming a letter which the Primus pro tempore had
received from Bishop Watson of Dunkeld : — " The consecration being
over, and the Synod, which had been adjourned before noon, being
resumed, a letter from the Right Reverend Bishop Watson was
received by Bishop Abernethy Drummond, apologising for his absence
on account of a severe indisposition, and for his not sending the
Minute Book, because he expected to have it conveyed by his friend,
Mr. Jolly, which apology the Synod accepted.''
The bishops at this Synod, as an answer to the fourth objection
of Primus John Skinner to Mr. Jolly's consecration, caused the latter
to sign the following declaration : — "Dundee, June 2Zrd, 1796.
"I do hereby solemnly declare and certify that I acquiesce
ex animo, agree, and fully consent to what the bishops of this
Church have done to express their dutiful submission to the pre
sent civil Government of these kingdoms, and that I will unite in
Church communion with the clergy of the English Mission in Scot
land upon Christian Catholic principles, and as the bishops of the
Church shall agree."
Thus ended the matter which had given so much trouble and
anxiety to the Primus and to the bishops who differed from him in
regard to Bishop Jolly's consecration. There can be little doubt
that this consecration brought manifold blessings to our Communion
in Scotland. The bishops present at this Synod signed a declaration to the
effect that Mr. Jolly had been duly consecrated. This document and
another, the deed of election of the bishop to the diocese of Moray,
together with his letters of orders, have been placed in the custody
of the synod clerk of the diocese of Moray and Ross, for preservation
among the diocesan archives, by the Rev. Dr. Gordon, emeritus in
cumbent of S. Andrew's Church, Glasgow. The following are the
words of the declaration referred to : —
"These do certify to all concerned that the Reverend Mr.
Alexander Jolly, presbyter at Fraserburgh, was this day consecrated
bishop to be coadjutor to the Right Reverend Mr. Andrew Macfarlane,
Bishop of Ross and Moray, in the Chapel of the Right Reverend

Election of Bishop folly as Bishop of Moray. 249
Bishop Strachan in Dundee, by us the subscribing bishops. Given
at Dundee this twenty-fourth day of June, in the year of our Lord
one thousand seven hundred and ninety-six.
" Wm. Abernethy Drummond, Primus.
" Andrew Macfarlane, Bishop of Ross and Moray.
"John Strachan, Bishop of Brechin."
ELECTION OP BISHOP JOLLY AS BISHOP OF MORAY.
The presbyters of the diocese of Moray met at Keith 011 February
14th, 1798, in obedience to a mandate from the Primus and the other
bishops, authorising them to meet and elect a bishop of the diocese
of Moray, Bishop Macfarlane having resigned that part of the diocese,
previously united under his episcopal care. The assembled presbyters,
only four in number, proceeded to elect a bishop in terms of the
mandate, and Bishop Jolly was unanimously elected to the vacant
see. The deed of election runs as follows : —
" In the name of God. Amen.
" Blessed be the Holy and Undivided Trinity. Amen.
" We, the underwritten presbyters of the Diocese of Moray, having
taken into our consideration the present state of the district now
vacant by the resignation of our late Ordinary, Bishop Macfarlane,
and having before us a mandate from the Primus and the other
bishops of the Church, authorising us to meet and elect a bishop
to take charge of said diocese, and to dispense to us the offices
peculiar to the episcopate, have unanimously made choice of the
Right Rev. Mr. Alexander Jolly, at Fraserburgh, and we hereby
nominate and elect him to be our bishop, promising him all due and
canonical obedience upon this our deed of election being ratified and
confirmed by the Primus and other bishops. In testimony whereof,
we have subscribed these presents at Keith, this fourteenth day of
February, one thousand seven hundred and ninety-eight.
" Hugh Buchan.
"Alex. Christie.
" James Walker.
"Alex. Shand, for Fochabers.''
There had been a proposal that Bishop Jolly should reside within
the ancient diocese of Moray, and that the boundaries of that
diocese should be altered. Some diversity of opinion arose upon
these points between the bishops and the presbyters of the diocese,

250 Historic Episcopate in the Diocese of Moray.
the latter being decidedly opposed to any change in the limits of the
Moray diocese. Primus John Skinner did not think the boundaries
of the diocese should be changed, but thought it would be more for
the good of the Church if the bishop left Fraserburgh, and accepted
a pastoral charge in Moray. Bishop Macfarlane, on the other hand,
thought there was occasion to alter the ancient limits of the diocese,
but that there was no need that Bishop Jolly should leave Fraser
burgh. The presbyters assembled at Keith on February 14, 1798,
to elect a Bishop of Moray, at the same time drew up the following
memorial in favour of retaining the ancient bounds of the see : —
" The memorial of the presbyters of the diocese of Moray to the
Right Rev. the Primus and the other bishops of this Church
"We, the presbyters of the diocese of Moray, met at Keith on the
14th February, having taken into our consideration the scheme in
agitation of disjoining the said diocese, and annexing in future that
part of it presently under the pastoral charge of the Right Reverend
Bishop Macfarlane to the Bishopric of Ross, beg humbly to repre
sent our opinions to the bishops with regard to the above measure,
in hopes that they will not alter the ancient boundary of our diocese
without urgent necessity. At present we can see no reason for
making the proposed annexation to the diocese of Ross, as the 9th
canon sufficiently secures to Bishop Macfarlane, during his residence
within this diocese, the congregation of which he has the charge.
We therefore humbly beg of your reverences that you will be kind
enough to pay attention to this ou.r request that the ancient limits of
the diocese may be allowed to remain as they have been aforetime,
which we conceive may be done without any material disadvantage
or inconveniency to the Church in general, and which will be
gratifying to the presbyters of Moray in particular.
"Hugh Buchan.
" Alex. Christie.
"J. Walker.
"Alex. Shand, Fochabers.
"Keith, February Uth, 1798."
The proposal seems to have been that Inverness should be added
to the diocese of Ross in order to secure the rights of Bishop
Macfarlane. These, however, were already secured by the 9th canon,
so that it was unnecessary to make a permanent separation of Inver
ness from the diocese of Moray.

Election of Bishop folly as Bishop of Moray. 25 1
The following remarks were appended to the memorial by Primus
John Skinner and Bishop Macfarlane respectively : —
"Aberdeen, February 22nd, 1798.
"With regard to the memorial from the presbyters of Moray
on the following page, I hereby give it as my opinion that what
they suggest is reasonable, as there appears to be no occasion at
present for altering the ancient limits of tho diocese. I likewise
think that Bishop Jolly's having a pastoral charge in the diocese
of Moray, aud residing personally in it, would be more for the good
of the Church, and of that diocese in particular, than his present
situation. "John Skinner, Bishop of Aberdeen.''
" Invei'ness, 2Ttli February, 1798.
" With regard to the memorial from the presbyters of Moray on
the foregoing page, I hereby give it as my opinion that what they
suggest is without any good reason, as there appears to be no
occasion at present for altering the ancient limits of the diocese.
I likewise think that Bishop Jolly's having a pastoral charge in
the diocese of Moray, and residing personally in it, would be no more
for the good of the Church and that diocese in particular than his
present situation ; as he might within that diocese be further distant
from his electors, as was their late bishop, than where he is.
"Andrew Macfarlane, Bishop of Ross.''
Thus ends the story of Bishop Jolly's consecration and subsequent
election and collation to the diocese of Moray.
reconciliation of bishop jolly with primus JOHN SKINNER.
The way in which this reconciliation was brought about is best
told in Bishop Jolly's own words, found in the following letter
written by him to the Rev. John Cruickshank, of Kinharrachie, on
July 11th, 1796:—
" I have hastily scribbled a letter from Inverness to go by this
day's post, and wish also to impart to you by the same opportunity
what has occurred. I have not seen the bishop. He went from
Cuminston to Linshart, and from that to Lonmay on Saturday
moming. In the meantime, I was quite in suspense, and could not
conjecture how he had shaped his course. He has not visited at
Auchiries, tho' he was expected there, and would have met with

252 Historic Episcopate in the Diocese of Moray.
due respect — the good people wishing to bring us together, and to
have sores healed up. My good honest neighbour, on Saturday
evening, after all was over, and the bishop gone, obligingly took
a ride to this place to satisfy my anxiety about what had passed.
The moment he appeared I saw that he was happy. He had found
his reverence in a very different mood from what he expected — in a
state apparently mortified, mild, and humble — very much altered from
what he had usually seen on similar occasions. He seemed reluctant
to enter upon the sad story, but at length, when near the time of
parting (for he returned to Linshart, taking up his lady at Haddo, to
go to which he had set her down in the morning), broke silence
by observing to Mr. Sangster that he had got a bishop in his neigh
bourhood. To which he answered that it was so, and that he was
very glad of it, stating the matter in a very free and easy way,
which he was encouraged to do from the temper in which he found
the bishop. He then expressed his regret at the thought of our
standing aloof, and his wish to see us embrace and unite becomingly.
The bishop replied that he had no objection — that he would be glad.
And, in the end, Peterhead was proposed as the place of our meet
ing, Mr. Sangster undertaking for me that I would gladly accede. And
indeed I do, in hopes of finding the satisfaction which my worthy friend
holds out to my expectation; but with firm purpose, you may depend
upon it, constantly to stand by and maintain to the utmost of my
power the honour and credit of those good men who, to their own
no small personal trouble and vexation, have, with apostolic-like firm
ness, acted such a part as they believed the position of our affairs
required, and have done it on their side with the purest motives, I am
perfectly convinced. Assist me with your daily prayers to God, that
their good design be not frustrated through my great unworthiness
and insufficiency ! The thought of the continuance of your firm
friendship is a great support to me ; and you will never imagine that
any change of situation can have the least undue influence upon the
love and good-will to you and yours, with which I ever am, my very
dear reverend brother, your own most affectionate and obliged,
Alexander Jolly.''
The two bishops doubtless became reconciled at Peterhead, and
ever afterwards continued steadfast friends. When Primus Skinner
died, and his body was laid in its last resting-place in S. Peter's
Churchyard, Aberdeen, there was no mourner more sincere than the

Convocation at Laurencekirk. 253
Bishop of Moray, and no one knew better the loss the Church had
sustained by the death of so able an administrator. Very touching
are those words of the saintly bishop, quoted elsewhere in this book,
addressed to the Rev. John Skinner of Forfar, the son of the Primus :
— " The longer I live, the more I lament the loss we have suffered by
his translation to a better world. The lovely likeness of him which,
from one of my copies of your annals, hangs in my closet, excites the
warm emotions of my heart, while I reverently kiss it in affectionate
veneration for his memory ! May we tread in his steps, and, through
the mercy of our Lord, follow him to Paradise, where all is peace and
all is joy.'' CONVOCATION AT LAURENCEKIRK.
At the beginning of the nineteenth century there were in Scot
land a number of congregations calling themselves Episcopal, but
yet refusing to yield obedience to the Scottish bishops. Primus
John Skinner, thinking that the only way to bring back these congre
gations to the Church was the signing of the Thirty-Nine Articles by
the clergy, summoned a convocation of the bishops and clergy to
meet at Laurencekirk on October 24th, 1804. There were present
the Primus, the Bishops of Ross, Dunkeld, and Moray, thirty-eight
presbyters, aud two deacons. The chair was taken by the Primus.
From the diocese of Moray there were present the Very Rev. Dean
Buchan of Elgin, the Rev. J. Walker of Huntly, and the Rev. John
Murdoch of Keith. BISHOP jolly's speech AT LAURENCEKIRK.
After the other bishops had spoken. Bishop Jolly made a speech
conciliatory in its tone, and based on S. Paul's words to the Corin
thians, " Now I beseech you, brethren, by the name of our Lord
Jesus Christ, that ye all speak the same thing, and that there be no
divisions among ypu, but that ye be perfectly joined together in the
same mind, and in the same judgment." Having shown that forms
of doctrine were recorded by Irenseus and TertuUian, he said that
the Cliurch of England had exhibited in her Articles of Religion her
wise regard to primitive antiquity. The changes made in the Articles
after the return of the English divines from their exile, were intended
" to admit a general subscription of persons agreeing in the main."
In Bishop Jolly's opinion, the adoption of the Articles was not in
imical to the use of the Scottish Communion Office, nor to the holding

254 Historic Episcopate in the Diocese of Moray.
of anti-Calvinistic views conceming the doctrines contained in the
Articles. Finally, he advocated openness and fairness in their sub
scription, quoting this rule from a sermon of Dr. Conybeare : "A
good man will be cautious, but not subtle; he will first examine
with impartiality and care, and then subscribe with sincerity and
plainness.'' UNION WITH THE SEPARATED CONGREGATIONS  ADOPTION OP THB
THIRTY-NINE ARTCLES.
The Articles of Religion having been formally adopted and signed
by all the members present, conditions of union with the separated
congregations were agreed to unanimously. They were six in
number, and bore the mark of charity and moderation. Within
a month after the convocation, they were signed by the Rev. Dr.
Sandford, of Edinburgh, and his example was soon followed by
others.* On February 9th, 1806, Dr. Sandford was consecrated
Bishop of Edinburgh by the Primiis and the Bishops of Moray
and Dunkeld. BISHOP jolly's diocese.
Inverness and Strathnairn being under the episcopal care of
Bishop Macfarlane, Bishop Jolly's diocese only included six charges.
These were Aberchirder, Ruthven, Keith, Fochabers, Duffus, and
Elgin. Such a small diocese was suitable for a bishop whose con
stitution was not very strong, and whose habits were those of a
recluse. ADVICE TO A candidate POR PRIEST's ORDERS.
At the beginning of the nineteenth century the clergyman at Keith
and Ruthven was the Rev. John Murdoch, a young man of scholarly
attainments and great ability. In the summer of 1801, Bishop
Jolly ordained him priest at Ruthven. Previous to the ordination
day, the bishop gave the candidate the following words of advice : 
"May God by His gracious Presence be with us, and fitly dispose
us all for our respective parts. I am glad that you have read Com
ber's Comment, and been the better enabled thereby to digest the
solemn vows which you are to make to God, aud unalterably to
seal with the Sacrament of Christ's Body and Blood. To His Cross
we look, and on it must continually keep our eye fixed, that we
* Grub's Ecclesiastical History, vol. iv., pp. 115-124.

Unbelief and False Enthusiasm. 255
may war a good warfare under His banner, and endure hardness
as a good soldier of Jesus Christ. ' Thou, therefore, my son, be
strong in the Grace that is in Christ Jesus.' Often should we read
and meditate on the epistles to Timothy and Titus. But, indeed,
the whole divinely inspired Scripture is 'profitable for doctrine, &c.,
that the man of God may be perfect, throughly furnished unto all
good works.' May God ever bless you, and grant you good success
by His Holy Spirit." UNBELIEF AND FALSE ENTHUSIASM.
" How deplorable,'' wTote Bishop Jolly, " is the state of true
religion, between infidelity on the one hand, aud false enthusiastic
zeal on the other ! How shall we answer for our own lukewarm,
slumbering state at such an awful crisis ? Our poor weather-
beaten bark, going to pieces, and we snugly sleeping, as if all were
safe 1 In His own time He will arise and rebuke these winds
of false doctrine, and threatening floods of infidelity. May He
extend His mercy to us also, and bring us to the haven where we
would be ! " AGE OF CANDIDATES FOR CONFIRMATION.
This bishop preferred candidates for confirmation to be about
fourteen years of age at least. He usually visited his diocese on
a confirmation tour during the fourth or fifth week of Lent. Writ
ing to the Rev. James Walker, of Huntly, on February 27th,
1802, he says of this : — " Some circumstances induce me to go
before Easter — that is, in the week before Holy Week. You have
been so good, I doubt not, as acquaint Mr. Murdoch according to
the request of my last. Since the Church now makes the personal
susception of the baptismal engagements a requisite for that ordin
ance, it is no doubt necessary in order to this that the candidates
be of understanding and discretion, and have attained to actual
devotion and an operative sense of religion ; and, therefore, very
young children, though in respect of their innocence the fitter
temples of the Holy Ghost, are not, especially in these careless,
cold times, ordinarily fit for the awful profession which they are
called to make in the presence of God and the Church. Indeed,
I here now confirm only such as are about to communicate at the
altar. The time of Lent is a good opportunity for the more im
mediate preparation."

256 Historic Episcopate in the Diocese of Moray.

THE LABOURERS ARE FEW.
The Rev. J. Murdoch of Keith, after having contemplated the
project of removing to Inverness about 1804, resolved to remain
where he was. This decision was a great relief to the good bishop,
who did not wish to lose such a valuable labourer from the vineyard
of his diocese. To Mr. Murdoch he expressed his delight in the
following letter : —
" As the thought of your removal was very unpleasant to me, to
which only the hope of its superior advantage to the Church recon
ciled me, so now that the case seems to be altered, and you have so
explained it to the bishop, I joyfully acquiesce in your resolution to
remain where you are. Well do I know that your situation there
has its manifold discouragements, and heartily do I wish that it were
in my power anyhow to remove them. Meantime, the contempla
tion of our Divine Master's low state when He ' came to visit us in
great humility ' will tend to alleviate our hardships, and for all ' we
spend ' and ' are spent ' in tending the charge He has committed to
us, when ' He shall come again in His glorious majesty,' He will
superabundantly repay us !"
"feed my lambs."
In a letter to Mr. Murdoch, Bishop Jolly remarked : " Our worthy
dean does not encourage me to think of the visit for next summer,
which, were we in a more flourishing situation, should be triennial.
Still, we must be indefatigable in our endeavours, towards the rising
generation specially, it being vain to look for good sheep if we neglect
the lambs ! May the great and good Shepherd of all graciously guide
and nourish both the pastors and their flocks ! "

A despondent presbyter cheered.
Mr. Murdoch having written despondently to his bishop, received
from him a reply containing these words : " Sadness, as far as it is
voluntary, is sinful and dangerous. 'Spiritus enim Dei, qui datus
est in carnem, tristitiam non sustinet. Indue te ergo hUaritate,
quse semper habet gratiam apud Dominum et Isetaberis in ea.
Omnis enim hilaris vir, bene operatur et bona sapit ' (says Hermas's
Pastm-y

Episcopal Synod of i8og. 257

episcopal synod, op 1809.
This Synod met at Aberdeen on S. Bartholomew's Day, 1809, the
Primus, the Bishops of Moray, Ross, Dunkeld, and the Coadjutor-
Bishop of Brechin being present. Six canons were agreed to at this
meeting, requiring the clergy of each diocese to receive directions
only from their own bishop, and forbidding presbyters to make
innovations in the service without the consent of the bishop.
BISHOP JOLLY AND THE GENERAL SYNOD OP 1811.
Towards the end of 1810, the bishops of the Church saw that it
was necessary to have a more perfect Code of Canons than those of
1743. Writing to the Bishop of Moray, on December 27th, 1810,
Primus John Skinner said : —
" Indeed there is now such a spirit breaking out among us for
everything that is English, and such a restless desire to abandon
whatever is not English, that in a very few years, I am afraid, we
shaU have nothing remaining but the vestige of a Scottish Church,
while everything connected with its orders and services is derived
from England. One thing which must naturally contribute to
this unhappy defection is the want of a regular constitution and
code of discipline, which our Church has ever laboured under, owing
to the troublesome times in the days of its civil establishment, and
the sad, unhinged, broken state into which it was thrown by the
overthrow of that establishment. Touching on this subject in a
letter which I wrote lately to Bishop Gleig, I had the satisfaction
of finding by his return that he entered fully into my views,
particularly as to the propriety of our holding a national Synod,
comprehending all the bishops and representatives from the clergy,
for the purpose of establishing a constitution and canons that may
in future regulate the order and discipline of our Church, so as
that both bishops and clergy may clearly see their line of duty,
and how to adhere to it. It is well known that few or none of
the English canons will be found applicable to the state of things
in our Church : and those adopted by our bishops in 1743, tho' well
calculated to answer the purpose which they were intended to serve,
yet embrace but a few points of duty, and are nothing like a system
of ecclesiastical law. I earnestly wish, therefore, that you would
tum your thoughts to this subject, revive your knowledge of
the ancient canons, observing where they would be found to suit
R

258 Historic Episcopate in the Diocese of Moray.
our situation, and how they may be best adapted to every part
of our religious service. In digesting such a plan of ecclesiastical
economy with the assistance of the best informed of our clergy,
I think the present bishops are as likely as any that may come
after them to co-operate in a cordial manner, by evincing a spirit
of mutual concession, alternately yielding to one another, so as to
promote the unity and order of the whole body. Could such a
happy object be accomplished in my day, I should take my leave
of the Church on earth with the comfortable hope of meeting it
again in a higher station, reaping the reward of its obedience and
uniformity here below. Write me as soon as you can what you
think of this matter, without waiting for a private bearer, as in
such cases I never mind postage, and care not what I pay for letters
of real importance, and such as on the present subject I shall deem
ours to be."
On the receipt of this letter from the Primus, Bishop Jolly at
once began to direct his attention to the study of canon law, and
in the following words gave his opinion about the proposed new
Code :—
"Your reverence in return to my communication imparts to me a
design, the success of which I do most ardently wish. It is a long
time since — being sensible of our deflciency in point of ecclesiastical
canons, which you state exactly according to my way of thinking — I
began to try if I could cull out from the councils most worthy of re
gard what might suit the state of our' little Church at the present
day, and command the more ready and respectful obedience as being
adopted from early antiquity. Although I may not now find those
notes and references, which I scratched on loose papers, I will fall to
work again, please God, more steadily than before. It is the collec
tion of Binius that I have in 9 vols., fol., but Labbe's is much better.
The latter I have much wished to look into, that I might examine
a particular passage in which Binius is deficient. When I had the
pleasure of being with your reverence in King's College Library, I
began to ask Mr. M'Lachlan if it was there, and when he was about
to look into the catalogue for it, something diverted the atten
tion from it. It is Binius, I think, not the other, that they have at
Marischal." Bishop Jolly's letter elicited a reply from the Primus on February
Sth, 1811 :—
" It gives me much satisfaction to learn that the measure which

Bishop folly and the General Synod of 1811. 259
I had suggested has met with your approbation, and that you are
now employed in making some preparation for the accomplishment of
the object which we have in view. I can hardly think, however, that
for effecting the purpose which we have in, contemplation, you will
find it necessary to search such a vast collection as Binius' nine
volumes in folio, much less to wish for the additional work of Labbe
to complete your design. I should suppose that all which we may
judge necessary to be adopted will be found in one volume of Du Pin,
or even in Johnson's Abstract, as it is not so much the letter as the
spirit of the primitive code that will be found to suit our situation ;
and if we can but preserve the latter, we need not much care about
adopting the former, where the difference of the language and idiom
will not properly admit of it. We must endeavour, however, to in
troduce our little plan of ecclesiastical discipline (I call it little,
because it will not be swelled out by any mixture of matters of state)
by a proper preamble representing the real nature of our spiritual
society, its foundation and constitution, and the consequence of those
various struggles, which it has maintained with much vicissitude of
fortune for more than two centuries past. During those turbulent
periods of our national history, when the minds of our ecclesiastical
rulers were continually agitated either by the hopes of gaining or
the fears of losing the support of civil establishment, it may well be
supposed that they would scarcely think of forming anything like a
permanent system of ecclesiastical discipline amidst the many politi
cal changes which their country was undergoing. All this should be
taken notice of in the introduction to our canons, as an apology for
the deficiency which we wish to remedy, and for the feeble attempts
which were made for that purpose, between the years 1724, when it
was first thought of, and 1743, when Bishop Rattray's new canons
were adopted. I wish, therefore, you would keep this in view, and be
trying your hand at it, when you have leisure. It is proposed that
besides the deans, who are already appointed, every diocese which
has more than four presbyters in it should, along with its dean, send
another presbyter to the Synod, chosen by the clergy, but approved
of by the bishop. And as the place of meeting and the time most
convenient for it are matters which ought to be settled among the
bishops themselves before they be promiscuously talked of among
the clergy, I could wish that my colleagues would endeavour to settle
these points by mutual correspondence, that when their sentiments
are communicated to me I may be able to propose such a time and

26o Historic Episcopate in the Diocese of Moray.
place for our meeting as may be most likely to meet the wishes of
all concerned. For my own part, I shall be ready, God willing, to
attend my brethren at any place within the kingdom which may be
thought most convenient, and at any time, unless during the three
weeks in the ensuing summer, when, if my Blessed Master pleases,
I must again endeavour to go through my triennial course of
diity in the diocese."
Bishop Jolly, in reply to this letter, gives his reasons for wishing
to consult Binius and Labbe : —
" When I mentioned Binius and Labbe, I was far from thinking
that the perusal of the one or the other was an advisable pre
requisite to our design, but meant merely to insinuate my wish,
by Mr. Skinner's favour, to discover if the latter is to be found in
Aberdeen. When it easily falls in his way, I still hope that he will
inquire. It is on a different subject that I wish to look into his
collection. The reading of the councils is very entertaining, and
a very venerable system of doctrine, as well as discipline, might be
extracted from them. Since the Reformation the study of canon
law has, perhaps, been too much neglected. It will give me
wonderful comfort to see a neat little code of salutary canons
constructed and established for our little Church, but I hope
that, by the Divine favour, it shall be effected — all concurring
¦with one only view — to promote the glory of God by furthering the
salvation of souls. I cannot unriddle Bishop Gleig's declining early
communication of the design to Bishop Sandford — which alarms me
a little. Yet all, I trust, is and shall be well. Great caution and
circumspection, I am well aware, are necessary to lead the business
successfully forward. And, therefore, before it advance far, I am
very desirous that we should have a quiet meeting, and take hopeful
measures,'' &c.
Primus Skinner met by appointment with Bishops Torry and
Jolly at Aberdeen, to consult about the coming General Synod,
regarding the expediency of which they were all agreed. Bishop
Sandford, when informed of the proposal by the Bishop of Moray,
answered, "I am glad to hear that you have intentipns of holding a
Synod for the useful purpose which you mention, and shall be happy
to contribute my weak assistance to the furtherance of so good a
design." Bishop Macfarlane said he thought some of the English
canons might supply materials, but should be modified to suit the
Scottish Church. He hoped that a good understanding would be.

Bishop folly and the General Synod of 1811. 26 1
come to regarding the Scotch and English Communion offices, "and
some check given to the sUly rage for Anglification in all things."
When it had been arranged that the General Synod should be
held on June 19th, 1811, the Bishop of Moray, in the accompanying
letter, communicated the design to the clergy of Moray through
Dean Buchan : — Bisliop Jolly to Dean Buchan, Elgin.
"Fraserburgh, April Qth, 1811.
"My Dear Reverend Brother,
" The business upon which I am now in duty obliged to write
to you will appear to you, as it does to me, in itself good and worthy
of our best industry — although the exertion of it may occasion to us
some fatigue and inconveniency. It has for a good while past been
a desideratum with us to have our authorised canons extended to
somewhat like a complete code, and the bishops have of late been
corresponding upon the subject, and are unanimous in approbation
of the proposal, as a measure tending, by God's blessing, to promote
our spiritual -welfare. By attending to the spirit and genius of the
ancient canons, and retaining what is purely ecclesiastical in the
modem (those of England, Scotland [Caroline !], and Ireland), it
seems easy to make a little, neat compilation, adapted to our
primitive-like situation. So easy and hopeful of accomplishment
does the design appear, that the Primus, after consulting with his
colleagues, has appointed a Synod to be holden at Laurencekirk, in
the Mearns, upon the 19th day of June next, for deliberating and
concluding upon this important business. In consequence of this
appointment, I make intimation to you, my reverend brother, re
questing that, if it please God, you will then and there attend as
canonical Dean of Moray. And, meantime, as I apprehend that
in Synod the deans represent the clergy, I beg that you will take
an early opportunity of imparting the design to our other two
diocesan brethren, with my most affectionate regards to them, that
they may turn their attention . to it, and send their instructions to
you, if anything which they apprehend to be important to the design
occur to them. I earnestly hope that the bishops will be as attentive
to the rights of the presbyterate as to those of the episcopate —
regarding only, and with a single eye, the honour and glory of our
Divine Lord and Master ! In the larger districts, where the number
of the clergy exceeds four, it is proposed that an additional delegate,

262 Historic Episcopate in the Diocese of Moray.
elected by the clergy, be sent with the dean. May all be so decently
and orderly arranged and conducted as that the true edification of
the Church may be the result !
" I fervently wish you and yours all the blessings of a happy
Easter, and beg that you will then and always pray for me, who ever
am, my dear reverend Sir, your most affectionate brother and faith
ful humble servant, Alexander Jolly."
THE GENERAL SYNOD OF 1811.
This Synod, in the preparations for which Bishop Jolly had taken
so great an interest, met at Aberdeen, on June 19th, 1811. All
the bishops of the Scottish Church were present, and the Deans of
Edinburgh, Aberdeen, Dunkeld, and Brechin. One clergyman was
present from each of those dioceses. After the opening address had
been delivered by the Primus, the clergy, with the consent of the
bishops, retired to their own chamber to discuss the merits of each
new canon as it was brought forward. Some of the new canons were
substantially the same as those of 1743. In all future General
Synods the clergy were to be represented by the deans and one
clerical delegate from each diocese in which there were more than
four presbyters. Before their ordination, all the clergy were
required to subscribe the Thirty-nine Articles of the Church of
England. The Scottish Liturgy was declared to be the authorised
service of the Church in the celebration of the Holy Communion, and
permission was given to use the English office in all congregations
where it had been previously in use. To secure the primary autho
rity of the Scottish office, it was ordered to be used in all consecra
tions of bishops. The canons, twenty-six in number, had prefixed to
them an introduction drawn up by the Primus.
MISS PANTON'S BEQUEST.
In the year 1811, much of Bishop Jolly's correspondence was taken
up in arranging the terms of Miss Panton's bequest. The Bishop of
Moray first communicated the donor's pious intentions to Primus
John Skinner, who recommended the use of the best legal advice, in
case the relations of Miss Panton should afterwards dispute the wUl.
MR. BOWDLER, OP ELTHAM, KENT.
The Rev. John Bowdler, of Eltham, was a great benefactor of
the stmggling Communion in Scotland, and devised many ways of

. Keith Organ — Death of Primus Skinner. 263
helping it. In the summer of 1815, Bishop Jolly, at the instance of
Mr. Bowdler, sent through Dean Buchan a paper of queries to be
filled up by the clergy of Moray, about the size and requirements of
their various chapels. Lieutenant-Colonel Sir Howard Elphinstone,
Bart., commanding the Royal Engineers in Scotland, had promised
his help to the scheme of enlarging the chapels, especially if they
were " wanted in or near the forts."
AN ORGAN IN THB KEITH CHAPEL.
A new organ having been introduced into the church at Keith
in 1815, Bishop Jolly wrote to the clergyman, Mr. Murdoch: "My
congratulations upon your erection of an organ in your chapel. I
could not have so long delayed, if I had not found another
channel, the best and the shortest to be sure, for conveying my
subscription for it. Although I had, and still have, some doubts as
to the supporting of it, I hope they shall prove vain, and that the
good and pleasant use of it, as I pray, shall be permanent, to the
glory of God's great Name."
DEATH OF PRIMUS JOHN SKINNER.
Primus John Skinner died at Aberdeen on July 13th, 1816, his
father, the Rev. John Skinner, of Linshart, having died nine years
previously. On October 27th of the same year, William Skinner,
son of the late Primus, was consecrated Bishop of Aberdeen by
Primus Gleig, and the Bishops of Edinburgh, Dunkeld, and Moray.
In a letter to the Rev. John Murdoch, of Keith, Bishop Jolly
remarked of this consecration : " The journey to which I allude was
the consecration of Bishop Skinner, in which blessed office Bishops
Sandford, Torry, and your humble servant were assistants of the
Primus. It gave me peculiar pleasure that good Mr. Annand, a
very amiable and excellent man, accompanied us, and preached the
consecration sermon from Galatians i. 10, inculcating the duty and
happiness of studying to please God, instead of courting immo
derately the applause or pleasure of men."
BISHOP JOLLY AND THE VACANCY IN ROSS AND ARGYLL.
Bishop Macfarlane, who died at Inverness on July 26th, 1819,
left a blank not easily to be filled up. ' All the bishops of the Church
were interested in the election, and none of them more so than
Bishop Jolly. Several candidates were spoken of, the most of them

264 Historic Episcopate in the Diocese of Moray.
possessing special qualifications for the episcopal office. An Argyll
shire clergyman, Mr. M'CoU, was mentioned, and of him the Bishop
of Moray observed, "Of Mr. M'CoU I never would have thought."
Bishop Jolly's favourite candidates in the northern district were Dean
Paterson, residing in the Black Isle, and a Morayshire presbyter,
Hugh Buchan, of Elgin. The former knew the Gaelic language, had
maintained an irreproachable character, and had cultivated a steady
course of theological study. Mr. Buchan had formerly been pointed
out as a proper successor to Bishop Jolly when it was proposed that
he should exchange the diocese of Moray for the see of Dunkeld.
The good Bishop of Moray was unable from his advancing years
to agree to the union of Ross and Argyll to his own diocese. Of this
idea he said, " I must not, even for the best purpose, become felo-de-
se, and do evil that good may come." He expressed his opinion that
it would be a wiser plan for Bishop Torry to resign Dunkeld and
become Bishop of Ross and Argyll.
There were only four electors in the vacant diocese. At the time
of Bishop Jolly's election, Inverness and the western, parts of the
Moray diocese were annexed to Ross, but it was surmised that the
deed had not been recorded. The bishops in those days were wont to
reject any candidate for the episcopal office who was not agreeable to
themselves. It was therefore necessary to consult the Episcopal
College before proceeding with any election. The Highland charges
at that period were in a very impoverished state, and it was, perhaps,
for their advantage that the bishops and the principal laity were so
much interested in the election to the vacant see.
The northern candidates, however, were to be passed over, and
three southern clergymen were proposed, the Rev. David Low, of
Pittenweem, the Rev. Michael Russell, of Leith, and the Rev. James
Walker, afterwards Primus of the Episcopal Church. The choice
eventually fell upon the Rev. David Low, whose election was brought
about principally by Bishop Jolly's influence.
On September 20th, 1819, Bishop Jolly, writing to Miss Duff
Macfarlane, Invemess, requested that lady to use her influence on
behalf of Mr. Low. His words to that effect were : 
"And so upon his [Bishop Terry's] refusal, the vacancy, which we
lament, might for a long time remain in orphan state, against which,
as a very great and general loss, I do strenuously stand up. I am
now, then, very earnestly desirous that Mr. Paterson (to whom I know
not how to direct a letter) would apply to the Primus without delay

Bishop folly and the Vacancy in Ross and Argyll. 265
for mandate, and in conjunction with his brethren, among whom Mr.
Fyvie is to be considered at present, would elect Mr. Low — the un
doubted votes of whose brethren, to whom he is best and has been
long known, amount to strong testimony of his worth. He is also most
earnestly desired by some of our most respectable and best lay-friends,
and particularly by good Mr. Col. Mackenzie, as a person who would
do credit to the episcopate among us. May I then presume to beg
that by Mr. Fyvie's agency (to whom I wrote last week, but did not
then foresee the crisis and danger which I now mention) measures
may be speedily taken to preclude so great a risk ? It is to be a
check upon that letter which I wrote to him a few days ago that
now address this to your goodness, which will pardon the liberty taken
and direct dear Mr. Fyvie by your penetrating prudence to meet Mr.
Paterson and Mr. Mackenzie perhaps, that they may jointly forward
the important business. It is my ardent solicitude for the spiritual
welfare of Ross and Argyll, &c., that prompts me thus to write and
go beyond the bounds which otherwise I had set to myself. When I
think of what the worthiest of men, the most excellent Mr. Bowdler,
has done and is doing, I should lament the episcopal destitution of so
large a country, where a great harvest by the Divine blessing is to be
reaped. Pardon, then, my writing thus hastily upon the sharp spur
of the occasion."
The meeting of the three bishops residing in Aberdeenshire took
place on September 22nd, 1819, at Fraserburgh, probably to spare
the venerable Bishop of Moray from journeying to Peterhead. At
the meeting of this triumvirate. Bishop Skinner gave it as his decided
opinion that the vacant district of wide extent and great importance
ought to have a separate bishop. The three bishops, through Bishop
Jolly, requested Primus Gleig to issue the requested mandate without
delay, at the same time advising him, " in order to preclude any in
convenient observation, to adhere to the former mode of individual
subscription and according to the old form." Bishop Jolly sent a
copy of the form of mandate to the Primus, that he might have it
ready to hand, suggesting at the same time that, sent from Stirling
signed, it might pass from Fraserburgh, Peterhead, and Aberdeen
directly and expeditiously to Mr. Paterson. To Bishop Torry and
Bishop Skinner the episcopal deed was shown by Bishop Jolly, by
which Inverness with its adjuncts was annexed to Ross. The three
bishops agreed in asserting that the existence of this document would
in the meantime cause Mr. Fyvie of Inverness to be regarded a

266 Historic Episcopate in ihe Diocese of Moray.
presbyter of Ross. In consequence of this. Bishop Jolly wrote to
Mr. Fyvie, on August 23rd, and directed him, in conferring with his
brethren of the Ross diocese to make use of a formal declaration to
that effect.
Mr. Low's election became more and more probable, the diffi
culties supposed to have arisen in regard to it being among the
bishops themselves, and not among the electors of Ross. Disquieting
rumours caused Bishop Jolly to write to Dean Walker, of Edinburgh,
on September 28th, 1819 :—
" I had begun to consider Mr. Low's accession to us as a settled
point, and have been at pains to impress the hope that it shall prove
very beneficial and comfortable to us, forgetting, all that is past, and
uniting cordially in the true spirit of Christianity; for unless we join
hearts and heads and hands we cannot thrive. We ought not to be
blind to one another's foibles, but rather watch and guard against
their unfavourable tendencies, while, in fraternal love, we consider
them our own. Never did I hear Bishop Torry say that he would
resist Mr. Low. He is probably afraid that the sores which we
lament may not so soon be healed, whereas I strongly hope that they
shall all very quickly be sweetly cemented, and we shall become
stronger than ever. This I strenuously maintain, sure that good
Mr. Low would not think of coming among us, if he were not re
solved to embrace us all as brethren, joyfully united according to
the psalm of this morning (cxxxin.). The clergy of Ross and Argyll
have applied for a mandate. It was thought at first that Bishop Torry
would accept their election, should it be directed to him. But he
finally declines. Mr. Low has been proposed, and they seem eager
to get before Fife, hearing that Mr. Low wbuld undoubtedly be elected
for that, and so they be left destitute, which would truly be a hard
case. . . . The Primus has repeatedly to me asserted his belief
that Mr. Low is a man of sound principles, irreproachable morals, and
strong good sense. All meantime inter nos."
After being signed by the northem bishops, the mandate was
sent directly to Ord, where the Rev. Mr. Paterson resided, he being
in charge of Highfield, as well as of Arpafeelie and Fortrose. The
Ross clergy had a wish to elect the Very Rev. Dean Walker, of Edin
burgh, but in the following words written on October fith, 1819,
Bishop Jolly told Mr. Fyvie, of Invemess, that the Dean would not
listen to the proposal : —
" A better choice than that of my excellent friend Mr. Walker,

Bishop folly and the Vacancy in Ross and Argyll. 267
whom I have long and ardently wished to see in the episcopate, you
could not in my opinion possibly make ; but too well do I know that
he would not accept. It strikes me, however, that, consulting with
the Dean [Dean Paterson], to whom as an old acquaintance I present
my most affectionate remembrances, it would be very well, previously
to your election, privately to ask him, and telling him, as you may
safely do, without mention of my name, that Mr. Low had 'been
proposed to you upon the supposition of his non-acceptance, beg his
opinion and advice upon that point, as reposing much upon the
soundness of his judgment who has long and perfectly known Mr.
Low. This correspondence might tend very much to brighten your
prospect and strengthen your hands."
There can be little doubt but the advice given in this letter was
acted upon, and that Dean Walker's reply facilitated the election of
Mr. Low. At all events, Mr. Low was duly elected Bishop of Ross
and Argyll. The Bishop of Aberdeen was not pleased at this result,
but the news of it was a cause of great satisfaction to Bishop Jolly,
who, writing to Dean Walker, of Edinburgh, on October 27th, 1819,
said conceming it : —
" Upon the joyful news yesterday received by the Primus's com
munication, I hoped to hear from you, as now I do. Although the
journey be rather formidable to me at this season, yet I feel a great
desire to be in Stiriing on the happy occasion ; and the melancholy
doubt of good Bishop Sandford's being able to attend induces me the
more strongly to push forward. I need not say that the hope of
meeting you most affectionately animates and warms my heart. On
this supposition, then, do you think that you could procure from
Bishop Sandford the loan of episcopal dress for that day? The
elect, perhaps, would lend me his, not fully vesting himself till after
his consecration. I had Bishop Skinner's there formerly, and he
himself appeared fully habited when he officiated in the evening.
If you then, my dear sir, shall encourage, me to go, I will go (d.y.)
Happy and comfortable may all prove ! "
Bishop William Skinner was not pleased at the election of Mr.
Low, and he threatened to oppose the confirmation of the election.
But the days for suCh arbitrary proceedings , had gone by, and the
choice of the electors could not be set aside. The aged Bishop of
Edinburgh felt unable to go to Stirling to the consecration, this
circumstance making it almost necessary that Bishop Jolly, should
undertake the journey to Stirling. Dean Walker, of Edinburgh,

268 Historic Episcopate in the Diocese of Moray.
having been appointed to preach the consecration sermon, the day
appointed was November 14th, the anniversary of Bishop Seabury's
consecration. Bishop Skinner declared that he would not be present,
from which resolution Bishop Jolly vainly tried to dissuade him. On
October 29th, 1819, Bishop Jolly wrote to Bishop William Skinner
as follows : —
" With deep concern, I think of the painful feeling of your mind,
which your fraternal favour of yesterday communicates to my par
ticipation. The Primus, indeed, makes use of very strong language;
but my acceptation reduces such terms to very moderate and easy
construction ; and therefore I am not much moved, nor in the least
shaken by them. They are both, bishop and priest, I firmly trust,
very Christianly disposed, and each thinking that he needs to exercise
forgiveness towards the other, does it, I doubt not, every time that
he says the Lord's Prayer, as well as when he celebrates and receives
the Lord's Supper. Who can read the Gospel which we all read
yesterday without feeling in his heart the melting emotions of
Christian charity? You, my good worthy brother, will regulate all
your designs in that spirit, and so act according to the best convic
tions of it, and need no prompting to that purpose.
"It is true that, seeing Mr. Low's case in a different light from
that in which your reverence views it, I had begun and advanced
in a letter under the presumption that I might be able to bring you
somewhat nearer to the point whence I take my look of it. So far
from being afraid of ill consequences or jarring irritation from his
accession to us, I hope, in our Lord's mercy, that it shall prove rather
salutary to us, healing some little breaches which had unhappily dis
ordered us. But it does not become me to insist. Only, my dear
sir, let me now humbly crave (and I would go down on my knees to
beg it of you!) that you will not found your reasoning upon the
phraseology of the Primus' letter, which would quickly slip from
under you, and leave him and us all, by sympathy in whatever con-
cems our poor afflicted Church, in perplexing difficulties, should the
affair be brought to investigation. Christianity is not Stoicism, and
therefore does not preclude the feeling of injuries, although it secures
the instant and absolute forgiveness of them in respect of revenge
and rancour, and provides and leaves room for restoration to favour
and friendship upon due repentance. It is this latter for which we
are now solicitous, and desire to promote by Mr. Low's consecration.
Blessed, then, are the peacemakers, for they shall be called the

Bishop folly and the Vacancy in Ross and Argyll. 269
children of God. But pardon me for writing thus impertinently,
as some would represent it, to you, who are perfectly pacific and
actuated in all respects by the maxims of Christianity.
" Your worthy warm-hearted brother, too, thinks that he has been
injured by us (but I am glad to find that he excepts you) ; and yet
I am sure that he is well disposed to forgive, as Mr. Low also is.
I had lately a very long letter from him wholly on that head, which
puzzles me exceedingly as to answer, between the respect and regard
to which he is exceedingly well entitled and the silence which we
imposed on ourselves in an affair which we thereby in a manner
rescinded, and which I ever think of with pain and blushing. I made
as soothing and satisfactory return as I could ; but it does not satisfy
him, as I find by another letter from him which accompanied yours."
This communication was as a pouring of oil upon the troubled
waters of the late election, and the good bishop was comforted
by a letter from Bishop Torry expressing his leaning towards con
ciliation. Having done his best to restore harmony among his colleagues,
Bishop Jolly began to prepare for his journey to Stirling — a formid
able undertaking in those days for one of his age and infirmities.
Bishop Torry was to set out first, and he was requested when at
Perth to secure quarters for Bishop Jolly — " Will you then bespeak
a snug little bedroom (single), easily warmed by a good fire kindled
some time before the arrival of the coach, that a friend of yours,
valetudinary, may retire to it — making the proper acknowledgment
for what he may want there, and not in the travellers' room % " The
venerable prelate also wrote to Mr. Low, the elect of Ross : — " My
right Dear (and in paulo^ost-futurum) Right Reverend Brother, —
Accept my best thanks for your most obliging confidential favour,
and receive my most cordial congratulations upon your election to
be of our humble number. The sentiment which you most pro
perly express becomes the faithful servant of our Divine Master,
who is our Strength as well as our Redeemer ! "
A week before the consecration day, on November 6th, the
Bishop of Moray wrote a final letter to Mr. Fyvie, in which, with
a view of restoring harmony, he said : —
" Your elect, the Primus has repeatedly on the present occasion
characterised to me as a man of sound principles, irreproachable
morals, and strong good sense. I sincerely hope, therefore, that his
accession to the episcopate shall prove every way happy and

270 Historic Episcopate in the Diocese of Moray.
comfortable to us. I am very sorry for good Bishop Skinner's
prejudice on the occasion, and still more so for worthy Mr. Bowdler's
mistake and mis-statement, by mis-information, of the case. When
he comes to be better informed, he will see that there was no ground
of alarm, and that those worthy gentlemen, on this as on every
occasion, have merited our thanks instead of disapprobation. On
Cyprianic principles and practices, which best suit the state of our
humble Church, they have acted, with great delicacy, a useful part,
with sincere desire to promote our welfare. But, I presume to say,
they little dreaded the mention of it, which never should have been
made, for its being so grossly misunderstood. If you, at any time,
write to that most excellent gentleman, try to undeceive him ; and,
if you cannot otherwise introduce the subject, inform him of my
writing thus to you, and transmit my very words. Tell him that
my worthy neighbour. Bishop Torry, is decidedly of my opinion, and
he well knows that good Bishop Sandford also is.
"Again I entreat you, without delay or waiting for any other
consultation, to write, as most properly devolves upon you, it being
the duty of one of the electors to do so, that you may assure
our worthy friend that no improper tampering had been used in
your election — the very supposition of your being unduly swayed, as
you certainly were not, amounting really to a heavy imputation,
and stamping a stigma upon you all — which you should decently
but carefully wipe off. Verbum sat. God ever guide and keep
you ! "
On Sunday, the 14th day of November, the Rev. David Low
was consecrated as Bishop of Ross and Argyll at Stirling, by the
Primus and the Bishops of Moray and Dunkeld. The 14th of
November was a most auspicious day, being the anniversary of
Bishop Seabury's consecration. DEATH OF GEORGE III.
George in. died in 1820, and was succeeded by his son, George iv.
The reign of the third Hanoverian monarch of Great Britain brought
unmixed blessings to the Episcopal Church of Scotland. It saw the
removal of the penal laws, the healing of the schism between the
Church and the separated English congregations, and the enactment
of a Code of Canons for the better regulation of ecclesiastical
govemment.

Theological Sem inary. 271

THEOLOGICAL SEMINARY.
The house of the Rev. J. Murdoch, of Keith, was a kind of
theological seminary where young men were prepared by him for
the University and for the ministry of the Church. Among his
pupils were William Wilson, afterwards Bishop of Glasgow, Arch
deacon Mackenzie, of Moray and Ross, known as Pastor Duncan,
James Gordon Bennett, who established the famous newspaper
known as the New York Herald, and the Rev. Dr. Sellar, a modera
tor of the General Assembly. The want of a theological college for
the Scottish Church began to be felt at this time, and Bishop Jolly
thought of utilising the English Theological College at S. Bees, in
Cumberland. VISIT OP GEORGE IV. TO SCOTLAND.
When George iv. visited Scotland in 1822, the Scottish bishops
waited upon his Majesty at Holyrood, and presented an address to
him from the bishops and clergy of the Episcopal Church. In the
address the subscribers declared that Scottish Episcopalians now
gave the same allegiance to the house of Brunswick as they had
formerly given to the house of Stewart, and that in their breasts
" a firm attachment to the religion of their fathers" was " inseparably
connected with unshaken loyalty to their King.'' The King, during
this interview, was much struck by the venerable appearance of the
Bishop of Moray. VISIT OF DR. HOBART, BISHOP OP NEW YORK.
Dr. Hobart, Bishop of New York, visited Scotland in 1823. He
spent Christmas at Edinburgh, and the Epiphany of the following
year at Aberdeen. The American prelate met Bishop Jolly in the
Granite City, the Scottish bishop expecting to find in his Trans
atlantic brother a second Seabury. Bishop Hobart pronounced
the Bishop of Moray to be "one of the most apostolic and primitive
men he ever saw."
"You go," said he, "from the extremity of Britain to see the
falls of Niagara, and think yourself amply rewarded by the sight
of this singular scene in nature. If I had gone from America
to Aberdeen and seen nothing but Bishop Jolly, as I saw him for
two days, I should hold myself greatly rewarded. In our new
country we have no such men, and I could not have imagined such

272 Historic Episcopate in the Diocese of Moray.
without seeing him. The race, I fear, is expired, or expiring, even
among you." THE LAY QUESTION.
Bishop Hobart's visit led to the opening up of the lay question in
the Scottish Church. Influenced by what the American prelate said
regarding the co-operation of laymen in the American Church, the
Rev. John Skinner, son of the late Primus, then a presbyter at For
far, addressed to the bishops and clergy a circular letter, advocating
- the admission of the laity to certain branches of the Church's work.
BISHOP JOLLY AND THB LAY QUESTION.
At that time the Church was not prepared for the change. The
problem was at least partially solved by the establishment of the
Representative Church Council, half a century later.
That Bishop Jolly regarded Bishop Hobart's visit as an event of
considerable importance, appears from the following letter, addressed
to Mr. Skinner in February, 1824 : —
"My Dear Rev. Brother,
" Our late highly pleasing interview with good Dr. Hobart, the
admirable Bishop of New York, must have been very animating and
inflaming to your ardent mind, as in reality it was so also to the less
sanguine heart of your humble servant, who hopes that he shall to
good purpose retain the relish of it as long as he lives. But now,
my good brother, permit me without offence to say that I think the
exultation excited by the wonderfully gratifying visit, sent to us as
an incitement from Heaven, I would say, has transported you rather
out of measure. I plainly perceived and felt for my own share that
coming into contact with so attractive a character gave an impulse
to our hearts, and to yours in particular, very powerfully moving.
But truly, I did not expect that your highly laudable zeal and earnest
wish to excite some degree of his devout fervour among us, would
have issued so suddenly in an attempt to do all things at once, which
often terminates in doing nothing. But in the present case, I hope
not ; for surely, without any external monitor, our own consciences,
in accord with the Divine Word, loudly call upon us to be more
fervent in spirit, serving our Lord.
"For my own part I deeply deplore my deficiencies in all re
spects, and earnestly desire to repent and amend under the fullest
conviction that every stimulus, every facility and aid for the right

Bishop folly and the Lay Question. 273
performance of our several duties is richly provided on the side of
our Church, and that nothing is wanting but our diligent use and
application of them. And that in respect of our vineyard, we stand
upbraided as of old by the Divine expostulation, ' What could have
been done more to My vineyard that I have not done in it ? Where
fore, when I looked fhat it should bring forth grapes, brought it forth
wild grapes ? ' Our paralysing sloth you contrast with the agitating
bustling stir of the sectaries around us. But I well know that you
would have our activity animated by a very different spirit. In
heavenly rest and quietness our work shall advance the faster and the
better. It is a striking circumstance that in the building of God's
temple, no noise of the workmen's tools was heard : and the Church
may most successfully be edified by the calm yet diligent and steady
application of the labourers, who are most like to their Divine
Master when they do not make a great noise externally, but go
on in a laborious spirit and meek humility. For with this calm
and quiet state of mind the most flaming zeal may well consist,
and indeed will necessarily be its constant attendant, devoutly solici
tous for the welfare of all, but ever busiest at home. While
every bishop, with due inspection, takes care of his own proper
diocese, declining to be aXXoTpioeiriffKoiros, and every presbyter faith
fully and diligently tends his own proper cure, all must go well.
Each reforming one, the reformation shall be universal. And what
do we want in order to promote this most important and desirable
end? Provided richly from the inexhaustible treasury and store
house of Holy Scripture, incited and directed by so many ancient
and modem treatises of the pastoral care (among which our worthy
Transatlantic friend shall allow me to number his choice little
clerical manual with preface and prayers), and, for a fence of sacred
discipline, furnished with a Code of Canons largely enough adapted
to our narrow bounds, what would we have more? If we are not
disposed to be guided by these as the rule of our conduct, had we
all the canons of the multiplied volumes of Binius or Labbseus, we
should still be at a loss, and have to seek. The multiplication of
rules would but distract and confound us. Frustra fit per plura, &c.
A few well-placed lights will show us our way more clearly and
plainly than a great, glaring blaze, which would only dazzle our eyes.
Laws are but dead letter without the spirit of grace and obedience
to animate them. It is Divine love shed abroad in the heart by the
Holy Ghost that is the fulfilling of the law ; and for this our devout

274 Historic Episcopate in the Diocese of Moray.
prayers must continually be presented. For the due performance of
these we need no new canon, but only to insist upon constant
compliance with the Liturgie order, which enjoins all priests and
deacons to say daily, either publicly or privately, the morning and
evening prayer : implied indeed in our ordination vow, to which,
by our answer at the altar, we most solemnly bound ourselves.
Will you be diligent in prayers? The heavenly-kindled fervour
of the Liturgy will stir up our zeal in best manner, and daily bring
us all together before God, linked to Him and one another by our
best prevailing symphonious supplication, securing also the perform
ance of that other branch of our vow, the devout reading of the
Holy Scriptures, at least four chapters every day, with the sacred
psalter monthly, exciting the Divine breathing, ' Lord, what love have
I unto Thy law ! all the day long is my study in it ' — every other
study, every other book, that we take in hand becoming subservient
to the Bible. This, like the perpetual light and fire of the Temple,
will keep our zeal ever brightly buming, maintaining and cherish
ing the true Catholic disposition and temper, embracing the whole
Church, guided and governed by God's good spirit, all the members
closely linked together in the perfect bond of charity. This being
the universal spirit of bishops, clergy, and people, and our general
conduct regulated by our synodically enacted canons, the particular
requisites in each diocese for the precise application of them must
be left to the diocesan, aided by the counsel and consent of the
presbyters, attending to the spirit of the canons, as well as their
letter. " . . . . Where, for instance, as in the lamentably dwhidled
and diminished diocese of Moray, there are only three presbyters,
and they well-tried worthy men of long standing, who by personal
and pastoral care have made full proof of their ministry, the bishop
esteeming each of them better than himself, would it not be proud
parade and the most ridiculous vanity to call them together that
they may be charged to do what they already do with earnest appli
cation ? In such case personal clerical conversation appears alto
gether sufficient for exhorting and comforting one another, with
epistolary correspondence as need requires or occasion may be given;
mutual prayer uniting and binding them together every day by the
heart. Yet, certainly, where it is with propriety practicable, dio
cesan synods, frequent meetings, and clerical conferences are highly
desirable, coal kindling coal, and fraternal intercourse, well managed.

Bishop folly and the Lay Question. 275
productive of great advantage, while all love as brethren, pitiful and
coiirteous. But now the new model, after the fashion of America,
which your letter holds out, I must acknowledge, does greatly astonish
me. It was an ease to my heart to find from your worthy bishop's in
formation that what was so disgusting to the great and good Bishop
Seabury, but what the state of things in America at that time ren
dered iu some measure unavoidable, had been rendered by the over
ruling hand of God rather of advantageous tendency. But here,
where our civil state is so happily different, the introduction of lay
influence into our ecclesiastical scale would make our American
brethren themselves, who felicitate our primitive purity upon the
comparison, greatly wonder at our levity, and render us totally dis
similar to our nearer neighbour of England and Ireland, whose good
liking it is our duty to conciliate as much as we can, consistently with
our situation and the maintenance of primitive practices, of which,
as a little body stripped of all secular ties and impediments, it is our
duty and our wisdom to render ourselves a pattern, instead of assimi
lating somewhat nearer, as it would be thought, to the lay-elders of
the Kirk. Whatever advantages might be derived from such a
scheme we have already within our grasp, if we will only stretch out
our arms to embrace them. Every clergyman may, and ought from
time to time, to account to the bishop for the complete number aud
particular state of his charge (at which I myself, in my small circle,
aim ; but the excellent and amiable Bishop of Aberdeen upon a much
larger and better scale), and by comparing notes, the bishops might
speedily exhibit and tabulate the whole ; upon which due observations
might be made, tending to improvement and good progress. God
direct the hearts and strengthen the hands of all concerned ! Let
everything be done that can be well devised. Only let our canons
stand stable and lasting like the laws of Sparta till He return Who
was at the head of their enactment ! Such was the wise policy of
Lycurgus. In stability is strength, in fickleness is frailty. Greatly
averse was your ever dear and memorable father to lay management,
even so much as that of vestrymen in a congregation. The longer I
live the more I lament the loss we have suffered by his translation
to a better world. The lively likeness of him, which from one of my
copies of your Annals hangs in my closet, excites the warm emotions
of my heart, while I reverently kiss it in affectionate veneration for
his memory ! May we tread in his steps, and through the mercy of
our Lord follow him to Paradise, where all is peace and all is joy. I

276 Historic Episcopate in the Diocese of Moray.
trust that I have written nothing offensive in tiresomely scrawling
all this to tell my opinion. Pray God grant me a better understand
ing in all things, who am, my dear reverend Sir, your affectionate
brother and servant, Alexander Jolly."
CONSECRATION OP BISHOP LUSCOMBE.
When the victory of Waterloo put an end to the domination of
Napoleon, it became safer for English families to resort to France and
other continental countries. Some of these families, having become
permanently resident abroad, were bereft of episcopal superinten
dence in their own Communion. The Rev. Dr. Matthew Luscombe,
an English resident in France, seeing with great regret the evils con
sequent upon such a state of matters, applied to the English prelates
for consecration as bishop, to superintend the continental English
congregations. They could do nothing without the State ; and the
King's ministers were afraid to offend the French Govemment. Having
applied to the Scottish bishops for consecration. Dr. Liiscombe was
raised to the episcopate on March 20th, 1825, by the Primus and the
Bishops of Edinburgh and Ross. The Bishops of Aberdeen, Moray,
and Dunkeld did not see their way to approve of the consecration. *
BISHOP jolly's visit TO HIS DIOCESE.
These episcopal visits took place triennially, excepting when there
was a paucity of candidates for confirmation. Beginning at Aber
chirder, the bishop proceeded to Huntly, and thence to Ruthven
and Keith. Thence he went on to Fochabers, Elgin, and Duffus,
vehicles, called the Huntly, Keith, and Elgin chaises, being arranged
for beforehand. On one of these occasions Bishop Jolly wrote to Mr.
Murdoch : — " I should be glad to meet you at Mr. Shand's, where I
hope to arrive at 1 p.m., or earlier, upon Monday the 1st, and so we
could proceed, slender as we all are, in the same chaise to Elgin.
That I would leave on Wednesday, in time to take a plain quiet
family dinner with Mrs. Murdoch on that same day." During one of
these journeys in 1822, Bishop Jolly at Elgin received Mr. Hagar into
the diaconate, and raised the Rev. Charles Pressley to the priesthood.
GENERAL SYNODS OP 1828 AND 1829.
The Primus, with the consent of a majority of the bishops,
summoned a General Synod in 1828 to revise the Code of Canons
* For further detaUs, see pp. 288, 289.

Death of George iv. — Consecration of a Church at Keith. 277
of 1811. The Synod met at Laurencekirk on June 18th, the
Primus, the Bishops of Edinburgh, Aberdeen, and Dunkeld, the
deans, and the representatives of the clergy being present. Bishops
Jolly and Low, being opposed to the measure, did not attend the
Synod. It was enacted that Synods, both general and diocesan,
should henceforth be part of the canonical discipline of the Church.
No measure was to be decided on in General Synods "but by
the consent and approbation of a majority of the members con
stituting each chamber." The approbation of the bishop of the
diocese was declared sufficient to authorise a change from one
Communion Office "to the other.'' Another General Synod met
in Edinburgh on June 17th, 1829, and was attended by all the
bishops and deans, and the delegates of the clergy. This Synod
made some changes on the Code of the previous year. From
this time the holding of the annual Diocesan Synods was made
obligatory. DEATH OF GEORGE IV.
George iv. died in 1830, and was succeeded by his brother,
William iv. CONSECRATION OF A CHURCH AT KEITH.
On August 1st, 1832, the Bishop of Ross and Argyll, acting for
Bishop Jolly, who, from old age, was unable to be present, con
secrated the church at Keith. This church was built in the year
1807, but the consecration was deferred on account of debt on the
building. OPENING OP A NEW CHURCH AT FOCHABERS.
The new church at'Foohabers was opened on August 12th, 1834,
in the presence of the Duke and Duchess of Gordon. Bishop Jolly
allowed the English Liturgy to be used in Fochabers, giving his
reasons for so doing in the following words to the Duchess of
Gordon: — "But now the case at Gordon Castle, upon which your
Grace's observations are strikingly lucid, stands, as I am inclined to
view it, in a different predicament from that in Elgin, or any other
such congregation. It is one thing to thrust out an Office from
where it has been long received and used, and another to meet an
Office where it had not been found before, and embrace it there.
And our Church, accordingly, has provided for both cases."

278 Historic Episcopate in the Diocese of Moray.

PRIMUS JAMES WALKER.
The Rev. Dr. James Walker, Pantonian Professor of Theology,
and the intimate friend of Bishop Jolly, had been consecrated Bishop
of Edinburgh on March 7th, 1830, the Bishop of Moray assisting at
the consecration. When, in 1837, Bishop Gleig resigned the primacy,
Bishop AValker was chosen Primus by a majority of votes.
EPISCOPAL SYNOD OP 1837.
An Episcopal Synod was held on August 9th, 1837, in the house
of the Primus. The Synod having agreed that a General Synod
should be held in the following year, recommended each bishop in
the meantime to consult his clergy regarding the present Code, and
communicate the result to his colleagues. The Bishops of Moray
and Brechin having refused to resign, the Synod ordered a mandate
for the election of a coadjutor-bishop to be issued to the clergy
of Brechin. They did not propose to issue a mandate to the
clergy of Moray, being of opinion that the few congregations in
that diocese should, on the death of Bishop Jolly, be reunited to
Ross, as formerly. A mandate was directed to be issued for the
election of a Bishop of Glasgow, on the understanding that the new
Bishop of Glasgow was to have no share of the Episcopal Fund
during the lifetime of Bishop JoUy. New bishops not residing in
their dioceses were recommended to visit them every second year at
the least. Bishop Jolly heartily concurred in the several arrange
ments made at this Synod. DEATH OP WILLIAM IV.
William iv. died in 1837, and was succeeded by her most gracious
Majesty, Queen Victoria. DEATH OF BISHOP JOLLY.
" No smile is like the smUe of death,
When all good musings past
Rise wafted -with the parting breath,
The sweetest thought the last." Keble.
Bishop Jolly died at his residence in Fraserburgh on June 29th,
1838, none but God and His good angels being near at the moment
of his departure. For some years his delicate constitution had been

Character of Bishop folly. 279
giving way, and the infirmities of age pressed so hard upon him that
his colleagues advised him to resign his see. This he declined to do,
thinking it his duty to remain Bishop of Moray to the end. A few
days before his death, it was evident to his friends that he was
gradually sinking, and, with considerable reluctance, he was prevailed
upon to allow an attendant to watch by his bedside during the night.
On the evening of the 28th of June he felt so well that he insisted
on being alone, directing the attendant to return next moming
about seven o'clock. Wheu the servant entered the room in the
morning, he found the good bishop dead, with every feature and limb
composed, as if in tranquil slumber. He had known that death
was near, and had drawn, it was said, a white cloth over his face
before the last moment. On the evening before his death, the last
book which the venerable man had in his hand was a treatise by
Christopher Sutton, entitled Disce Mori {Learn to Die). The hands
of the dead bishop were found crossed on his breast, in token that he
died humbly yet surely trusting in his crucified Saviour. Death did
not take him unawares ; all his life he had lived in close communion
with his God. To him death was but the removal of the thin parti
tion that during his life had separated him from the unseen world.
While he was patiently waiting for the call to the world of spirits, he
could cry, "Amen. Even so come. Lord Jesus."

CHARACTER OF BISHOP JOLLY.
The saintly virtues that adorned the Christian character of
Alexander Jolly have rarely been surpassed. Every day of his life
was devoted to prayer and the reading of God's Word, aud to his
studies bearing upon the same. He read daily a certain number of
chapters of the Hebrew Bible and of the Greek New Testament, and
if other work kept him at any time from doing this, he read more
than the usual number of chapters for several days to make up
the arrears. The primitive Christian Fathers, Hermas, Cyprian,
Chrysostom, AugTistine, and others, were his constant companions;
and he was well-versed in the works of Jewell, Andrews, Hooker,
Bull, Hickes, Wheatly, and other English divines. Theological
students of the Scottish Church will remember the annotations he
made in the margin of nearly every book he read. He left his
valuable library for the use of students for the sacred ministry, in
his latter days looking upon himself as being merely its custodian.

2 So Historic Episcopate in the Diocese of Moray.
One characteristic of his life was its simplicity. He lived upon the
humblest fare that he might have the more to give to the poor of
his congregation, and to the poor clergy of his diocese. Sums <>i £5
or £10 were frequently enclosed in his letters to his clergy, being, he
usually said, "a shamefully small contribution from himself." When
the clergynian had a family, he at times sent the money as a present
to his chUdren. The chief object of his laborious studies was to help
him on in the practice of the Divine life ; fame as an author he
never cared for. In 1826 he didpubUsh a "Friendly Address to the
Episcopalians of Scotland on Baptismal Regeneration," showing the
uniformity of the Church's doctrine upon that subject. His work on
the " Christian Sacrifice " exhibited his thorough knowledge of the
Holy Scriptures in the original, and his erudition in the writings of
the ancient Fathers. The closing words of this work found their
echo at Oxford a few years later. They were, " Lord ! stir up Thy
strength, and come among us, that all Churches may know whence
they have fallen ; that they may repent, return to their first love,
and do their first work (Rev. ii. 4, 5), to the glory of Tliy great
Name, Father, Son, and Holy Ghost, blessed for ever. Amen."
His life was an illustrious example of the holiness and the beauty of
the Christian life as it is nurtured by the doctrines and practice of
the Christian Church. A cold, calculating world may scoff at the
apostolic character of the recluse prelate. But he lived the life best
suited to his contemplative and studious nature; and who knows
what untold blessings his prayers and holy example may bring to
the humble Church in which were bound up all the thoughts and
affections of his heart? Will not the Master say of such as he, " My
servant hath chosen that good part which shall not be taken away
from him " ? And will not the grand award be given to him at the
last, "Well done, thou good and faithful servant, enter thou into
the joy of thy Lord " ?

FUNERAL OP BISHOP JOLLY.
The remains of the saintly bishop were deposited iu the grave of
his brother, in the Turriff Churchyard, a large assemblage of clergy
and people being present. The service was read by the Right
Rev. W. Skinner, Bishop of Aberdeen, and the Very Rev. James
Walker, of Huntly, the Dean of the diocese of Moray.*
* Stephen's Episcopal Magazine, vol. vi., pp. 288, 290.

Funeral Sermons. 281

FUNERAL SERMONS.
Two funeral sermons were preached and published on the death
of Bishop Jolly. One was preached at Fraserburgh by the Rev.
Charles Pressley, the late bishop's intimate friend and assistant in
that pastoral charge, and was entitled, "An Inheritor of the Promises
through Faith and Patience." "His character," said the preacher, "is
an example of what Christians might be in the fostering bosom of
the Church. Only those who, like him, have walked consistently in
the ' unity of the Spirit,' and in the comfort of the Holy Ghost, will
ever exemplify the holiness of the Gospel as he did, or attain the
same cloudless serenity which distinguished him."
The other sermon, entitled, " The Blessedness of the Pious Dead,"
was delivered in the church at Elgin by the incumbent. One
passage in this sermon referred to the solitary death-bed of the
much-loved prelate, and deserves to be recorded for remembrance : —
" In thus dying unwitnessed by any mortal eyes, his own expressed
wish was gratified. In the utterance of such a wish he did but give
additional proof of that deep humility which so strikingly dis
tinguished him. He shrunk from a public death-bed, because,
seeking mercy, through Christ, as a miserable sinner, he could not
bear that any should crowd round his latest scene, to witness the
departure of a saint, and blaze abroad his dying utterances of faith
and love. And in this he was fully borne out by the authority and
example of the New Testament, which, so far from justifying that
false and miserable excitement, which the modern religion is fain to
draw even from the gibbet of a murderer, presents us no pioture of
a religious death-bed." *
THE DIOCESE OP MORAY REUNITED WITH ROSS AND ARGYLL.
The clergy of the diocese of Moray forthwith tendered an address
to the Synod of Bishops, suggesting that Moray should still be kept
a separate diocese, and that Inverness and Strathnairn should be
added to that see. Acknowledging tbe receipt of the address, the
Primus, writing to Dean Walker, Huntly, stated his objections to the
proposal of the clergy, by which it was made to appear as if Moray
was an extensive diocese. It appears too, from this letter of the
Primus, that before his death Bishop Jolly had signified his approval
of the arrangements made by the Synod of bishops. There can be
* Stephen's Episcopal Magazine, vol. vi., pp. 337, 340 ; also the Rev. Dr.
Walker's Life of Bishop Jolly.

282 Historic Episcopate in the Diocese of Moray.
little doubt that the bishops were acting most wisely. It will be
seen nevertheless how much the clergy were disappointed from the
following quotation from a letter from Dean Walker to Mr. Murdoch,
dated July 26th, 1838 :—
"The more I think of this arrangement I cannot but the more
sincerely regret it. Indeed I wonder our late venerable bishop did
not apprise us of what was intended to be done with our diocese
after his death before he entered into the arrangement. I cannot
help saying that they have dealt heavy measure to this poor dio
cese. If Bishop Low be appointed our diocesan, I feel he will be
among the last Bishops of Moray. Now, why should we be refused
a bishop resident, when, through the favour of a good Providence,
we have one of our own number of unexceptionable qualifications
for the office ? Mr. Bigsby was so convinced of the reasonableness
of our address that he left a proxy with me to vote for him."
The Moray clergy were not only to meet disappointment, they
were even to incur censure for what they had done. Most likely the
clergyman of their own number whom they wished to see elected
their diocesan was the Rev. Mr. Fyvie of S. John's, Invemess, it
being natural that they should think a bishop resident at Invemess
would be able to do more for the diocese than one residing at
Pittenweem in Fifeshire. It might have been deemed sufficient to
point out the difficulties in the way of granting their petition to the
Moray clergy, who were evidently unaware that Bishop Jolly had
agreed to the new arrangement before his death. To censure all the
clergy of the diocese was certainly an extreme step to take. The
following is the resolution of the bishops containing the censure : —
" Edinburgh, September 1, 1838. — The bishops having assembled
in Episcopal Synod this day, had before them a memorial from the
clergy of Moray, subscribed also by Messrs. Fyvie and Mackenzie.
They have seen Mr. Fyvie and conversed with him on the subject.
Having, therefore, duly considered the whole case, they are decidedly
and unanimously of opinion that the said clergy have acted (under
some strong misapprehension doubtless) in an irregular and un
canonical manner. In a diocese, vacant in ordinary circumstances,
the clergy may certainly meet, by order of their dean, to petition for
a mandate of election, but they have no right to meet for any pur
pose of diocesan business without the cognisance and consent of the
Primus. Still less are the clergy, or any of them, entitled, under
any conceivable circumstances, to new arrange or new model their

Diocese of Moray Re-united with Ross and Argyll. 283
diocese, separating and adding congregations from other dioceses.
In all cases, and under all circumstances, this jurisdiction belongs
incontestably to the College of Bishops ; and we cannot allow it to be
encroached upon in any way without a deep dereliction of duty. In
thus expressing our opinion, which implies censure to a certain
extent, we do it with all due respect and regard, both generally and
individually, towards ou.r reverend brethren. We have to attend to
the government of the whole Church, and cannot always give equal
satisfaction to each portion. In what we did, however, on the 9th
August, 1837, we did all which the circumstances of the Church then
permitted. Moray was only known to us, and to her deceased bishop,
with whom the Primus was in constant correspondence, as consisting
of four small congregations. We, therefore, with his full consent,
determined to re-unite those congregations to Ross, and as they were
in the time of Bishop Petrie, and in the time of Bishop Macfarlane,
when they were separated in opposition to the most decided protest
of the Primus, certainly the ablest administrator of his time. We
intended no injustice. We cannot conceive that we have done any
to those congregations by replacing them in the connection from
which they were then rather rashly separated.
" The Church in the north is as dear to us as the Church in the
south, and we will do all in our power to attend to its interests.
Episcopal duties have been fully performed this season ; we will take
care, God willing, that Moray, notwithstanding, be fully visited again
next year ; and, when the circumstances permit, we shall be most
happy to see in that quarter a resident bishop. In the meantime,
having expressed our sentiments on a very important encroachment
on Church discipline, and having done so with feelings of the most
genuine Christian meekness, we trust that our reverend brethren will
receive our reproof and the reasons thereof in the same spirit ; that
they will exert themselves to put an end to that agitation which has
been rather rashly excited, and that they will co-operate with us in
promoting by God's blessing the influence of the truth, in unity of
spirit, in the bond of peace, and in righteousness of life.
" (Signed) James Walker, D.D., Primus.
Patrick Torry, D.D., Bishop.
W. Skinner, D.D., Bishop.
David Low, LL.D., Bishop.
Michael Russell, LL.D., Bishop.
David Moir, A.M., Bishop."

284 Historic Episcopate in the Diocese of Moray.
The diocese of Moray was in this way again united to the diocese
of Ross and Argyll, entirely in opposition to the wishes of the Moray
clergy. Bishop Low now becoming Bishop of Moray, Ross, and Argyll.
BISHOP jolly's grave.
The remains of Bishop Jolly were laid in his brother's grave, over
which a monumental stone was placed by the bishop himself. A few
lines of Latin verse were composed by the saint, and inscribed upon
the stone. These were : —
" Hunc citius mortali nudatum carne superstes
Sincere Fratrem Frater amore gemit.
At, Tu, nos iterum renovate corpore junctos
O ! inter sanctos suscipe, Christe, tuos."
Translation.
" The surviving brother bewails with sincere love this brother, too soon
bereft of mortal flesh. But do Thou, O Christ, receive us among Thy
holy ones, united a second time with glorious body.''
After these verses is engraved the inscription to Bishop Jolly : —
"In his brother's grave is deposited the body of the Right Rev.
Alexander Jolly, D.D., Bishop of Moray, who departed this life on the
29th June, 1838, aged 82 years."
Some time after Bishop Jolly's death, it was proposed to erect a
more expensive monument to his memory, but the scheme came to
nothing. It is perhaps more in keeping with the simple and un
ostentatious character of the bishop that things have been allowed to
remain as they are. He sleeps in peace near the spot where first he
ministered the Word and Sacraments.*
* The author is indebted to the kindness of the Rev. Garden L. Duff, of
Turriff, for the inscriptions on the tombstone.

DAVID LOW, BISHOP OF MORAY.
CHAPTER XV.
ECCLESIASTICISM OF THE NINETEENTH CENTUR Y
(continued).
" Thou therefore endure hardness, as a good soldier of Jesus Christ."— 2 Tim. ii. 3.
early days.
David Low was born at Brechin in November, 1768, his father being
a tradesman iu fairly prosperous circumstances. David was one of
four children, and his father and mother were related to the family
of Allardice, of Allardice, in Kincardineshire. He spent his youth
under the shadow of Edzell Castle, the ancient stronghold of the
Lindsays, and in a district devoted in the eighteenth century to the
cause of the exiled Stewarts. His father, grandfather, and great
grandfather were all staunch members of the Episcopal Church, the
last named having fought for "King James" at Sheriffmuir. The
bishop said that one of his earliest recollections was that of accom
panying his father to the Episcopal meeting house when the Holy
Communion was administered on festival days. They had some
miles to walk, and the exemplary father oftentimes received on the
way the remonstrances of the neighbours for " guiding the laddie so
ill a gait."
From his earliest days David Low was of " a delicate frame of
body," and showed evident indications of mental ability and fondness
for learning. So much was this the case that his teacher, the Rev.
W. Linton, the able grammarian, recommended his parents to make
him a scholar. He was very fond of Latin, and outstripped other
boys who had begun to study that language two years before him.
After studying at Marischal College, Aberdeen, he decided to offer
himself for the ministry of the depressed and proscribed Communion
of his fathers.
In his early years much of young Low's time was spent in the
Western Highlands among the Stewarts of Ballachulish and Appin.
There he enjoyed familiar intercourse with the veterans of Sheriff
muir and Culloden, and acquired that minute knowledge of the

286 Historic Episcopate in the Diocese of Moray.
adventures of Prince Charlie which made him the delight of younger
listeners in after days. His traditional knowledge was said to have
extended to the wars of Montrose and Claverhouse, and even to the
unfortunate introduction of the Service Book in 1637. David Low
was as familiar with the relationships of families two hundred
years before his time as with those of his own day.
HIS ordination.
Bishop Gleig, who resided at Stirling, directed Mr. Low's theo
logical studies. The latter was ordained deacon in 1787, when only
nineteen years of age, and began his ministry at Perth. It was of
considerable advantage to him as the minister of a Church suffering
poverty, legal oppression, and social obscurity, that he inherited a
small property at Brechin. The church to which he was sent by the
bishop who ordained him * was a room called the Knights' Hall in
the Watergate of Perth, fitted up with plain forms and in the
humblest style. Mr. Low was ordained priest by the Right Rev.
John Strachan, Bishop of Brechin, on February 4th, 1789, the assist
ing presbyters being the Rev. W. Nicoll, and the Rev. William Jolly.
In September of the same year he took charge of the congregation
of Pittenweem in Fifeshire, a connection never completely broken
till the day of his death, sixty-six years afterwards. The Pitten
weem congregation, though it assembled in an obscure upper room,
comprised some of the principal families in the east of Fife. The
meeting house escaped destruction after Culloden Moor, probably
on account of being situated in the upper flat of a dwelling-house.
It could not be destroyed without injuring the property of the
owner, ELECTION TO THE DIOCESE OF ROSS AND ARGYLL.
As already narrated, this event was brought about principally by
the intervention of Bishop Jolly, and Mr. Low was consecrated Bishop
of Ross and Argyll in 1789, his consecrators being Bishop Gleig, the
guide of his youth, assisted by Bishops Jolly and Torry. He was
well fitted from his previous acquaintance with Argyll to preside
over that diocese. When Bishop Jolly died, Moray was added to
his already extensive district. In the spring of 1820, Bishop Low
received the degree of LL.D. from Marischal College, Aberdeen.!
* Bishop Strachan of Brechin.
t Rev. WUliam Blatch's Memoir of Bishop Lo-w, pp. 1-57. ¦

Introduction of Anglican Worship into the City of Rome. 287

IN'TRODUCTION OF ANGLICAN WORSHIP INTO THE CITY OF ROME.
Anglican services were introduced into the imperial city by the
Rev. James Walker, a clergyman of the Scottish Episcopal Church,
and afterwards Primus. Writing to Bishop Low, who was now living
in the Priory of Pittenweem, purchased by him, Mr. Walker observed :
— " I do not recollect precisely what I said in my last respecting our
Church establishment here ; but I have had, and I have, the sincerest
satisfaction- in being so far useful in the way of my profession to a
large portion of my countrymen. A very respectable man who, with
his family, never misses, told me the other evening, ' It is singular
enough, that I, who have been nearly three years on the Continent,
should find, for the first time, the service of my own Church publicly
performed in Rome, at the foot of the Capitol, and within a few
minutes' walk of the Pope's palace !' The service has been regular,
and always well attended, since the 30th of November ; and from
Christmas twice a day, for more general accommodation." This letter
was written at Rome on March 5th, 1818.
THE CALLING 'OP A GENERAL SYNOD OPPOSED BY BISHOPS LOW,
JOLLY, AND SANDFORD.
The Primus and others felt, about the year 1820, the expediency
of summoning a General Synod to revise the canons of the Church.
The Bishops of Moray, Ross, and Edinburgh were opposed to the pro
posal. Writing from Fraserburgh on December 22nd, 1820, Bishop
Jolly expressed his opinion in these words : " From various considera
tions, I am fully convinced that the proposed Synod is earnestly to
be declined, as not only unnecessary, but highly inexpedient, and
rather of hurtful tendency under present circumstances. Verbum
sat, &c. Our strength (verUy) is to sit still in quietness and confi
dence, each, in humble dependence, studying and labouring at his
post to do all the good he can ; and so the whole shall prove good and
happy. The times are cloudy and threaten storm ; but when we look
up, we know that the sun shines above the cloud, and will in due
time dispel it. Faxit ! " The proposed Synod was not held tUl 1828.*
BISHOP LOW AND THE VISIT OF GEORGE IV. TO SCOTLAND.
This visit took place in 1822, and the King graciously received
six Scottish bishops and six of their clergy in the royal closet. The
* Rev. William Blatch's Memoir of Bishop Lota, pp. 58-68.

288 Historic Episcopate in the Diocese of Moray.
address they made to the monarch was admired for its eloquence,
moderation, and historical allusions. Bishop Low said that in taking
the King's hand to kiss, he was careful to raise it to his lips by
placing his own hand beneath the royal fingers. His Majesty observ
ing this, grasped the bishop's hand, giving it a friendly and gracious
squeeze. THE REGIUM DONUM.
John Bowdler, Esq. of Eltham, long a correspondent of Bishop
Low, made it his dying request to his lay and clerical friends in
England that they would do their utmost to send material help to
the struggling Episcopal Church of Scotland. This and other
circumstances having drawn attention to the poverty of the Scot
tish clergy. Bishop Low and others endeavoured to obtain for
them a resuscitation of the Regium Donum Grant. Nonconformist
ministers in England were receiving annual grants to the amount
of £6312, 7s. lOd., and Protestant dissenting ministers in Ireland
were obtaining £13,984, 18s. 3d., and the question was why they
should not be assisted, whose dissent from the Established Church
of Scotland consisted in their holding the tenets of the Church of
England. The bishop's efforts were rewarded with success. In
1828, the limited sum of £1200 was granted by the Government,
and the grant was understood to be an annual one. It was, notwith
standing these expectations, only made biennially.*
CONSECRATION OP BISHOP LUSCOMBE.
After the peace of 1815, Dr. Luscombe, an English clergyman
residing in Paris, saw with deep concern the unsatisfactory state of
the Anglican clergy then ministering to English congregations on
the Continent of Europe. They were under no episcopal supervi
sion, and, in many instances, brought contempt upon the Church
of England by their grossly inconsistent lives. About 1821, Dr.
Luscombe wrote to Archdeacon Hook, strongly urging the appoint
ment of an archdeacon to superintend the clergy officiating in
France and Belgium. The Bishop of London, to whom the matter
was referred, found the political difficulties so great that no progress
was made with the measure for some years. Dr. Luscombe had once
been master of a school at HaUeybury, where Walter Farquhar Hook,
the son of the Archdeacon of Huntingdon, was among his pupils.
* Rev. William Blatch's Memoir of Bishop Low, pp. 69-91.

Consecration of Bishop Luscombe. 289
When the latter became curate to his father, the conversation
frequently turned upon Dr. Luscombe's proposals. The attention
of the Rev. W. F. Hook had been drawn to the Scottish Episcopal
Church by some relatives in Scotland, and by Sir James Allan Parke,
its zealous and steadfast advocate. He had also read the works of
the first Bishop Skinner, and his son, John, and was much delighted
with a charge addressed to, the clergy of Ross and Argyll by Bishop
Low. Knowing that the difficulties in the way of obtaining Dr.
Luscombe's object were almost insuperable, Mr. Hook advised his
former master to apply for help to the bishops of the Scottish
Church. Dr. Luscombe, though he had scarcely heard of the Scottish Epis
copal Church before, prepared at once to act upon the suggestion
of Hook, and sent his brother to open the matter by personal
consultation with Bishop Low. From that time the Bishop of Ross
and Argyll was a steady supporter of the project. Dr. Luscombe
said he wished for authority to administer the rite of Confirmation,
and exercise episcopal supervision over Anglican congregations on
the Continent of Europe. The great political difficulty was the fear
of offending the French Govemment. Bishop Jolly also favoured
the plan, thinking it would be productive of much good by the over
ruling providence of the great Head of the Church, and "the
guidance of His grace."
At length the Primus appointed March 20th, 1825, for Dr.
Luscombe's consecration, and the latter proceeded to Scotland, accom
panied by his former pupil, the Rev. William Farquhar Hook, curate
of Whippingham, and afterwards the vicar of Leeds. The con
secration took place at Stiriing, as already related in Bishop Jolly's
life, on the day appointed, the officiating bishops being the Primus,
Bishop Low, and Bishop Sandford of Edinburgh. Mr. Hook preached
the consecration sermon, in which he set forth in luminous style the
principles and history of the Scottish Church.
Bishop Low afterwards met Bishop Luscombe and Mr. Hook at
S. Andrews, where, a short time before, the first-named "had per
formed the funeral service in a churchyard for the first time since the
Revolution" a large mob being on the ground.
Some in the Church of England objected to Bishop Luscombe's
consecration, their argument being that it was wrong to send a
prelate to a country where there are national diocesan bishops.
This proved too much ; for if it was wrong to send bishops, it was

290 Historic Episcopate in the Diocese of Moray.
also wrong to send presbyters. The Church of England had herself
shown a precedent by sending a bishop to Canada, and the principal
objectors to Bishop Luscombe's consecration were themselves, the
main instruments in subsequently erecting a diocese on the Con
tinent for the Bishop of Gibraltar. The only difference between him
and Bishop Luscombe is the single difference that the Bishop of
Gibraltar ordinarily resides on British territory.
"Mr. Hook, in the course of time, became Dean of Chichester, and
forty-four years after Bishop Luscombe's consecration, in 1879,
he was asked to preach at the solemn opening of S. Andrew's
Cathedral, Invemess. In declining the invitation on account of
pressing engagements. Dean Hook remarked : — " In dedicating my
sermon,* of which I send a copy, to the bishops, they refused any
territorial titles. The dedication was indeed drawn up by Bishop
Gleig. I insisted on giving the bishops their titles at Jedburgh, in
spite of the grumbling of Bishop Terrot, but then I was a middle-
aged man. Bishop Blomfield took offence at the action of the
Scottish bishops in the affair of Bishop Luscombe — perhaps because
they had not consulted him — then Bishop of Chester, and only
thirty-seven years old. And yet he, some years after, followed their
example. He proposed that the English bishops should send one of
their order with a roving commission to the Continent ; and, when
urged to give him a local habitation and a name, or, at all events,
a name, gave him the title of Bishop of Gibraltar, though saying
he did it to meet the prejudices of weaker brethren. Bishop
Luscombe was not equal to his position. He might have done
much good, but got into controversies to support his own dignity,
and, in doing so, he betrayed his own ignorance."
The Bishop of London appointed Bishop Luscombe his commis
sary to hold confirmations and receive stated reports from Anglican
clergy residing on the Continent. The commission was withdrawn
in 1835. The ultimate faiku-e of Bishop Luscombe's mission was
due to his forsaking the prudent course which he adopted at the time
of his consecration.
In 1830 Bishop Luscombe preached with great acceptation before
the Duke and Duchess of Clarence at Dieppe, and their Royal
Highnesses treated him with much kindness, and invited him to
Busby. When the Duke of Clarence became King, Bishop Luscombe,
by special invitation, proceeded to the Pavilion at Brighton,
* Preached at Bishop Luscombe's consecration.

Bishop Low's Visit to Paris. 291
where he remained from Saturday, August 4th, 1830, to the
Jollowing Tuesday.* BISHOP low's visit TO PARIS.
This visit took place in the summer of 1827, the bishop having
been invited to preach the annual sermon for the benefit of the
British Charitable Fimd. The Scottish bishop was received and
recognised in the French capital as a bishop of the Church of Christ,
and, in that capacity, was invited more that once to the palace of the
embassy. When Bishop Luscombe proposed to take the Scottish
prelate to the ambassador's dinner in his carriage, Bishop Low
said, " No, Sir, I will go in a carriage of my own. I will not let it
be supposed that a Scottish bishop must even be dependent on
a friend for the use of a vehicle." Some people called Bishop Low
penurious, because he took care of the pence. But the self-denying
father in God took care of the pence that he might be able to give
the pounds to his Master's work. And when the credit of the
Church, or the maintaining of his proper position so required, the
bishop was not penurious.
BISHOP LOW OBTAINS HONORARY DEGREES POR THE BISHOPS OP
MORAY AND DUNKELD.
Bishop Low's charge to the clergy of Ross and Argyll, published
in 1823, was read with great interest by some of the bishops of the
American Church. In a letter to the Bishop of Ross from Bishop
Kemp of Maryland, these words occur : "The Episcopal Church, being
truly apostolic in her government, truly scriptural in her doctrines.
and possessing a liturgy, to which there is nothing equal iu the
Christian world, will shine as a light, and maintain the primitive
character of the Christian Church."
Bishop Low used his increasing influence to obtain honorary
degrees for two of his Episcopal brethren. Though many of the
Scottish prelates had deserved such distinctions, they were passed
over, principally from the humble position of their Communion.
English clergymen most qualified to give an opinion readily acknow
ledged the extensive theological learning of Bishop Jolly, and his
reputation for classical and patristic erudition was well deserved.
Entirely without the knowledge of his brethren, the Bishop of Ross
requested the Bishop of Maryland to use his influence on their behalf
* Rev. W. Blatch's Memoir of Bishop Low, pp. 92, 133.

292 Historic Episcopate in the Diocese of Moray.
The result was a pleasant surprise to both. Bishop White, then the
father of the American Church, obtained from the University of
Pennsylvania the degree of D.D. for Bishop Torry, and Bishop
Bramwell procured from Washington College, in Connecticut, then
the only pure Episcopal College in the United States, the degree of
D.D. for the venerable Bishop of Moray. The latter, in acknowledg-
,ing the honour conferred upon him, said, in his characteristic way,
" I am quite abashed and silenced by the exorbitant honour con
ferred upon me, towards which you have been the primum mobile,
and I am really at a loss how to make my acknowledgments through
the several gradations where they are most justly due." *
THE GENERAL SYNODS OP 1828 AND 1829.
Bishop Low and Bishop Jolly, thinking that the constitutional
laws of the Church should not too often be exposed to alteration,
were opposed to the holding of the Synod of 1828. They were not
present when it met at Laurencekirk. Next year another Synod
was convened at Edinburgh to rectify some of the decisions made at
Laurencekirk. DR. WALKER ELECTED BISHOP OF EDINBURGH.
Bishop Sandford died in 1830, and the Rev. Dr. Walker, Pro
fessor of Divinity, the intimate friend of the Bishops of Moray and
Ross, was elected as his successor. He was consecrated at Stiriing
on the 7th of March, 1830 — Bishops Gleig, Skinner, Jolly, and Low
taking part in the solemnity. \
NARROW ESCAPE FROM DEATH.
On Lammas Day, 1832, Bishop Low, acting for Bishop Jolly,
consecrated the church at Keith, in the diocese of Moray. After
the service, which had been a lengthened one, the bishop and the
clergy present dined together in the house of the Rev. J. Murdoch,
the incumbent. Bishop Low, always a most abstemious man, partook
heartily of fish, which was served up for dinner. He seems to have
been eating somewhat quickly, for a bone entering his throat he was
nearly suffocated. The Rev. Mr. Thomson, the Established Church
minister of Keith, who was present, assisted by the others, managed
by a prompt effort to get the bone extracted, and its extraction was
followed by a gush of blood from the bishop's mouth. The narrator
* Eev. W. Blatch's Memoir of Bishop Low, pp. 134-146. t See page 298.

Bishop Low's Visit to Coventry. 293
of the story, the late Dean of Aberdeen,* said he never realised
before, how in the midst of life we are so near to death.
BISHOP low's visit TO COVENTRY.
Since Bishop Luscombe's consecration, the Rev. W. F. Hook
had repeatedly urged Bishop Low to pay him a visit. He thought
that the presence of a Scottish Bishop in his neighbourhood would
excite an interest in the Scottish Church. Scottish prelates were
then prohibited by a remnant of the oppressive penal laws from
officiating in English churches. Judge Parke, to whom Mr. Hook
was speaking of Bishop Low's intended visit, reminded him of the
iniquitous Act of Parliament which prevented a Scottish bishop from
doing duty south of the Borders. Mr. Hook, then vicar of Coventry,
replied that he would elevate a seat for Bishop Low within the rails
of the altar, " and though the State might silence him, the Church
should receive him with the same episcopal honour" as she would
offer to his own diocesan. The long-promised visit was paid in the
summer of 1833, and the bishop was received at Coventry with all
the honour which the clergy had it in their power to give him.
Their sympathy for the sister Church, then unjustly debarred from
active communion with the Church of England, was manifested in
the honour they accorded to one of her indigenous bishops. The
bishop's graphic accounts of the romantic scenery of the Scottish
Highlands were so attractive, that some of the English clergy asked
permission to attend him as chaplains on some of his Highland tours.
Thus it happened that in subsequent visitations of his diocese. Bishop
Low was accompanied by one or more English clergymen. They, on
their return to England, exerted their influence to raise funds to
maintain the services of the Church in these remote quarters. Dr.
Hook was congratulated by Churchmen beyond the bounds of Eng
land for having entertained " an angel of the Church of Scotland, not
unatoares, in the person of Bishop Low."t

ADDRESS TO THE KING.
Agitating years followed the passing of the first Reform BUl in
1832, and the position of the Church of England, as an establishment
was threatened. The Govemment, yielding to the clamour of Irish
* The Very Eev. Arthur Eanken.
f. Rev. W. Blatch's Memoir of Bishop Low, pp. 147-167.

294 Historic Episcopate in the Diocese of Moray.
agitators, abolished ten Irish bishoprics, and reduced the emolu
ments of others. Further attacks being feared, the Scottish Bishops
memorialised the King on behalf of the threatened privileges of the
sister Church in Ireland. This address, drawn up by Bishop Low,
was acknowledged by the Archbishop of Canterbury, who said, " that
it was not only graciously received, but particularly noticed by his
Majesty." ATTEMPTS TO ALTER THE LITURGY.
The enemies of the Church at this period, were endeavouring to
cripple her position, by bringing about authoritative changes in her
Liturgy. The bishops and clergy of the Episcopal Church of Scotland
took a deep interest in the question, and put forth a declaration pro
testing against any alteration in the noble Liturgy of the English
Church. They felt that tampering with the venerable standards of
the Church would most certainly lead to the destruction of her
vitality, " as the pUlar and ground of orthodox truth."
BISHOP LOW BECOMES BISHOP OF MORAY.
On the death of Bishop Jolly on June 29th, 1838, as previously
narrated. Bishop Low became Bishop of Moray, Ross, and Argyll, by
the addition of the first-named see to his spiritual jurisdiction. The
extent of Bishop Low's diocese now comprehended at least one-third
of the whole kingdom of Scotland.*
GENERAL SYNOD OP 1838.
The Synod met at Edinburgh on August 29th, 1838, continuing
its sittings till the fith of September. All the bishops were present
except the aged Bishop of Brechin ; most of the deans also attended,
and representatives of the clergy from all the dioceses. The Synod
altered and revised the canons of' 1828 in various respects. The use
of the Scottish Office was enjoined not only at the consecration of
bishops, but also at the opening of General Synods. The wearing of
the surpUce recommend^ in 1828 was now enjoined. For the future,
General Synods were to consist of two chambers, the first composed of
bishops alone, and the second of the deans, the Pantonian Professor
of Theology, and representatives chosen by and from the incumbents
of each diocese. Diocesan Synods were made imperative as in the
former code. *Eev W. Blatch's Memoir of Bishop Low, pp. 168-197.

The Scottish Episcopal Church Society.

THE SCOTTISH EPISCOPAL CHURCH SOCIETY.
The fortieth canon of the Code of 1838 authorised the formation
of a society to be called " The Scottish Episcopal Church Society."
The objects of this Society were to be the providing of a fund for
aged and infirm clergymen and their assistants, general aid for con
gregations struggling with pecuniary difficulties, assisting candidates
for the ministry in completing their theological studies, and assisting
in the formation and enlargement of diocesan libraries. A meeting
was held in Edinburgh on December 4th, 1838, at which the Scottish
Episcopal Church Society was constituted in terms of the canon.
The canons of 1838 having been approved of by all the diocesan
synods except Ross, which made no return, were declared to be fully
valid by an Episcopal Synod which met at Aberdeen on July 11th,
1839. The Church Society is supposed to have been modelled by the
Very Rev. Dean Ramsay upon the lines of the Gaelic Society, insti
tuted by Bishop Low in 1831. The latter society, whose aims had
been to organise schools in the Highlands, under Gaelic teachers, and
to educate Gaelic-speaking candidates for holy orders, was now
merged in the larger institution. The Bishop of Moray was a liberal
contributor to the funds of the Church Society, having in five
donations given it £945. DIOCESAN SYNOD OF 1839.
Bishop Low held his first Diocesan Synod at Elgin, on August
8th, 1839, this being the first occasion on which the clergy of
Moray had met in Synod since the Revolution. Bishop Jolly
did not convene the Synod of Moray, even when enjoined to do so
annually by the canons of the Church. This Synod was that of
the united diocese of Moray, Ross, and Argyll, and Bishop Low
himself presided over the meeting. The first proceeding of the
meeting was the signing of the canons of 1838 by the clergy as
sembled, the first signatures being those of the Rev. James Walker
of Huntly, the Rev. John Murdoch of Keith, the Very Rev. Charles
Fyvie, dean of the united diocese, and the Rev. Duncan Mackenzie
of Dingwall, afterwards known in the Highland districts by the name
of " Pastor Duncan." Dean Fyvie having called upon his brethren
to give a statistical account of their respective congregations, the
following returns were given of the number of souls in the diocese of
Moray :— Huntly, 130; Keith, 105; Fochabers, 100; Elgin, 150;

296 Historic Episcopate in the Diocese of Moray.
Inverness, 280 to 320 ; and Strathnairn, 250 to 260. A district
committee was then formed in connection with the newly started
Scottish Episcopal Church Society, his Grace the Duke of Richmond
being requested to accept of the office of Patron. Thereafter the
Synod was dissolved by the bishop.*
PROTEST AGAINST DIOCESAN SYNOD.
The bishop not being present, the Synod was constituted and
presided over by the Very Rev. Dean Fyvie. The meeting took
place in the vestry of S. John's, Inverness, on August 26th, 1840,
and, with the exception of Strathnairn, statistical returns were sent
in from all the congregations of the diocese of Moray. A letter
was read from the Rev. Alexander Maclennan, of Fort- William, pro
testing against the proceedings of the Synod as uncanonical. t
FURTHER RELAXATION OP PENAL STATUTES.
In the midst of all his anxieties, Bishop Low always kept iu
view the obnoxious clause in the Act of 1792, which prohibited
the Scottish clergy from officiating even occasionally in the English
or Irish Church. He made every endeavour, in the face of all op
position, to obtain its removal or modification. The Bishop of
Moray and Ross was encouraged by the Archbishop of Canterbury,
at whose desire a memorial was drawn up, specifying the modifica
tions requested. A committee was appointed to conduct the matter,
consisting of three bishops, three presbyters, and three lay .members
of the Scottish Church. Bishop Low drew up the first draft of the
memorial which contained demands not to be granted till the days of
his successor in the see of Moray. The committee adjusted the me
morial, and restricted it to a petition for ministerial communion only.
This memorial having been presented to the English archbishops
and bishops, a bill was introduced into the House of Lords on June
18th, 1840, by the Archbishop of Canterbury, which aimed at the
relaxation of the objectionable prohibitions upon the Episcopal clergy
of Scotland and the United States of America. The bill was carried
successfully through both Houses of Parliament, and received the
royal assent on July 23rd, 1840. The new Act allowed English and
Irish bishops to "give permission, and to renew such permission from
* Sijnod Becords of Moray and Boss, vol. 1., pp. 1-4. ; and Eev. W.
Blatch's Memoir of Bishop Low, pp. 198-210.
¦i- Synod Becords of Moray and Boss, voL i., pp. 5-8.

Death of Primus Walker. 297
time to time, to any bishop or priest of the Episcopal Church in Scot
land, to perform divine service, preach and administer the Sacraments,
according to the rites and ceremonies of the United Church of Eng
land and Ireland, for any one day or two days, in any church or
chapel within the diocese of these bishops.'' Deacons were not in
cluded in the operation of the Act, which in reality left matters not
much better than before. The chief advantage gained from it was
the possibility of illustrating the intercommunion of the Scottish
Episcopal Church with the Church of England.*
DEATH OF PRIMUS WALKER.
Primus Walker died on March 5th, 1841, and was succeeded in the
primacy by Bishop William Skinner of Aberdeen.
TRINITY COLLEGE, GLBNALMOND.
In the autumn of 1841, the Scottish bishops, after some hesitation,
sanctioned the proposal to establish a college "for the training of
candidates for holy orders in the Episcopal Church, and also for the
purposes of general education." Mr. Gladstone was the originator of
the plan. Subsequently the college buildings were erected at
Glenalmond, near Perth, and the Rev. Charies Wordsworth became
the first Warden. In the list of subscriptions announced, the Duke
of Buccleuch, Bishop Low, and Mr. Gladstone appeared as having
contributed £1000 each. DIOCESAN SYNOD OP 1841.
On June 30th, 1841, Bishop Low held his Diocesan Synod at
Ballachulish, in Argyllshire. Only two clergy were present from the
diocese of Moray, the other seven belonging chiefly to the Argyll
district. The bishop delivered a charge to the clergy, and received
from them the statistical returns of their respective congregations.
Meetings of the Diocesan Committee of the Scottish Episcopal Church
Society were held at Inverness this year on June 23rd and October
11th. At the former meeting the bishop took the chair.
VISIT OP THE BISHOP OP MORAY AND ROSS TO LEEDS.
The Bishop of Moray and Ross was the first to exemplify in his
own person the effects of the Act of 1840. At Coventry he was not
allowed to officiate on account of the invidious restrictions. In 1841
* Eev. W. Blatch's Memoir of Bishop Low, pp. 211-227.

298 Historic Episcopate in the Diocese of Moray.
matters were on a different footing, and Dr. Hook, then Vicar of
Leeds, soon found an opportunity to mark the true catholicity of the
Anglican Episcopal Churches. The new parish church at Leeds was
almost completed, and the zealous vicar invited to its consecration
the Rev. Dr. Doane, Bishop of Jersey, to represent the American
Church, and the Bishop of Moray and Ross to represent the Scottish
Episcopal Church. Parts of the Consecration Service were marked
out to be taken respectively by the Archbishop of York, the Bishop
of Ripon, the Bishop of New Jersey, and Bishop Low. In his letter of
invitation Dr. Hook mentioned that a former Bishop of Ross had held
the vicarage of Leeds in commendam with his bishopric. This was
the first occasion since the Revolution that a Scottish prelate had
appeared in his episcopal character and exercised his sacred functions
in England. The sermon, preached by the Bishop of New Jersey,
contained these words of deep interest to Scottish Churchmen: — •
"And I am now here with my loins girt for my long voyage, to join
with hand and heart, in this most interesting service, with the most
reverend metropolitan, and the right reverend diocesan, and a right
reverend bishop of the sister Church in Scotland, that so I may
take back to my own altars the golden cord, three-stranded, of our
Catholic communion. Warmly will they receive it who work with
me there as fellow-helpers of the Gospel, and fondly cherish it. . . .
Above all, they will remember how, when fervent Seabury set out
on his adventure for the Cross, the bishops of the Church of Scot
land heard his prayer, and sent him back, with the authority and
grace of the episcopate, to be the first Apostle of the West." In
the procession that day the figures of the Archbishop of York and
the Bishop of Ripon created less sensation than the tall and spare,
but venerable form of the Bishop of Moray and Ross. People were
bewildered when, on inquiring, they were told that this bishop was a
Scotch one. Many did not know that the Episcopal Church of Scot
land, though disestablished, had maintained its grovmd in the north.
On the Sunday after the consecration, the Bishop of Moray and Ross
presided at the Holy Communion in the parish church of Leeds.*
A HIGHLAND CLERGYMAN DESERTING HIS WORK.
On August 18th, 1842, the Synod of the united diocese of Moray,
Ross, and Argyll met in S. John's Church, Inverness, the Very Rev.
. Charles Fyvie presiding in the absence of the bishop. A minute of
* Rev. W. Blatch's Memoir of Bishop Low, pp. 228-246.

The Scottish Communion Office. 299
the College of Bishops held at Aberdeen on June 3rd, 1841, was read
to the Diocesan Synod. This minute declared — " 1. That the commis
sion to a dean does not expire at the death of the bishop who granted
it, but continues valid till the collation of the succeeding bishop. 2.
That the meeting of presbyters for the election of a bishop is a Dio
cesan Synod in which the dean ought to preside ex officio. 3. That
none but instituted clergymen have a right to vote in the election of
a bishop." A letter from the Bishop of Edinburgh that accompanied
this minute, and the minute itself, were directed to be inserted in the
diocesan minute book. The Rev. Kenneth Mackenzie had left his
charge at Highfield without permission, and had written to the bishop
in disrespectful language. The Synod respectfully advised the bishop
not to ask Mr. Mackenzie to return to his charge.*
THE SCOTTISH COMMUNION OFFICE.
The Diocesan Synod was held in S. John's Church, Invemess, on
August 17th, 1843, after being constituted by the Very Reverend the
Dean in the absence of the bishop. Among the statistical returns
presented at this meeting there was one from the newly revived con
gregation at Forres. The incumbent of this charge, the Rev. Alex.
Ewing, moved " That this Synod express their desire that there should
be no diversity of office between this Church and the United Church
of England and Ireland in the administration of the Holy Communion,
and that a memorial be presented to the bishops by the dean, in the
name of this Synod, respectfully praying them to take all necessary
steps to effect this purpose, by the abolition of Canon xxi." Mr.
Ewing's motion was seconded by the Rev. J. D. Hull of Huntly, and
unanimously approved of. This motion, adverse to the Scottish
Communion Office, was doubtless prompted by the hope that its abo
lition would induce some of the English schismatics in Scotland
to return to the Church. How much it would have grieved the heart
of good Bishop Jolly, had the clergy of Moray in his day presented
such a memorial to the bishops of the Church ! Most of the clergy
having maintained the claims of the Scottish Use, the College of
Bishops declined to make any change. Probably the ultimate
solution of this question will be the placing of both offices on
an equal footing, leaving the choice of one or both uses to the
clergy and the congregations. Bishop Low does not appear to
advantage in his treatment of the Scottish Office.
* Synod Becords of Moray and Boss, vol. i., pp. 16-18.

300 Historic Episcopate in the Diocese of Moray.

THE DISRUPTION.
The Scottish Episcopal Church took no part in the ecclesiastical
struggles which led up to the disruption of Scottish Presbyterianism.
Presbyterians had been divided into two parties since the St. Andrews
Assembly of 1651. Designated at first by the names of Resolutioners
and Protesters, the opposing parties became known in the nineteenth
century as Moderates and Non-intrusionists. A great struggle arose
upon the question of Patronage, the popular party insisting that it
ought to be abolished. Since the Revolution settlement the formality
of a call from the congregation, previous to the induction of a new
minister, had never been dispensed with, and the majority of the
General Assembly wished to make that call a reality. Matters
reached a crisis when the decrees of the General Assembly came into
conflict with the decisions of the Court of Session and the legislature.
The ministers siding with the popular party resolved to give up their
livings in the Establishment and throw themselves upon the liberality
of their people. The proposed sacrifice was so great that some said
they would relent when the supreme moment came. They were
greatly mistaken. The General Assembly met in 1843 in S. Andrew's
Church, Edinburgh. After prayer, Dr. Welsh, the Moderator, read a
protest signed by 203 members of the Assembly, after which he
and 400 mimsters of the Established Church left the Assembly. A
noble act of self-sacrifice it was, worthy of the land of Bruce and
Bannockburn. The courage displayed in the final act of the great
conflict wUl attract the admiration of all succeeding generations.
The Disruption in Scotland and the Oxford movement in England
dealt blows at Erastianism from which it will never recover.
The separatists, having formed themselves into a Communion,
caUed "The Free Church of Scotiand," chose Dr. Chalmers as their
Moderator. Thereafter 474 of their number resigned their livings
in the Establishment, and forwarded the deed of demission to the
body they had left. In after days the Established Church of Scot
land conceded the point of Patronage, and an Act of Parliament was
passed which gave the appointment of ministers to the congregations.*
DIOCESAN SYNOD OF 1844.
The Diocesan Synod met in S. John's Church, Invemess, on July
rd,, 1844, the Right Rev. the Bishop of the Diocese presiding. The
* Grub's Ecclesiastical History, vol. iv. , pp . 227-232.

The Rev. f. D. Hull. 301

Very Rev. Dean Fyvie, Archdeacon Mackenzie, and six of the clergy
were present. The statistical returns having been given in by
the presbyters, the members present resolved themselves into
a meeting of the Diocesan Association of the Scottish Episcopal
Church Society.* THE REV. J. D. HULL.
This Synod met at Forres on April 23rd, 1845, the Right Rev.
Bishop Low and twelve of the clergy of the united diocese being
present. The Rev. W. C. A. Maclaurin of Elgin having been ap
pointed clerk of the meeting, the dean explained " the circumstances
under which he had been commanded by the bishop to assemble
the Synod, and also to summon the Rev. J. D. Hull of Huntly to
appear before his reverend brethren, and to account for certain irre
gularities of which he stood accused." The bishop then read the
correspondence which had passed between himself and Mr. Hull.
The latter had exchanged duties with an Aberdeen clergyman who
had lately thrown off allegiance to the Scottish Episcopal Church.
His reverence then declared that Mr. Hull was severed from the
Episcopal Communion, "warning the faithful against ecclesiastical
communion with him ; and expressing a hope that no bishop of the
United Church of England and Ireland, or of the Protestant Epis
copal Church in America," would henceforth receive any clergy
man "who had officiated in Scotland, without letters from its
bishops." This declaration having been unanimously adopted, and
ordered to be made public, a motion was passed unanimously
"protesting against Mr. Hull's censure of the clergy for dishonest
subscription of the Articles." This was the last occasion on which
Bishop Low met his clergy in the Synod, f
EVANGELICALISM IN ENGLAND.
Towards the close of the eighteenth century there arose, in the
Church of England, a distinct class of clergy called Evangelical. In
this school of religious thought there were many distinguished for
piety, self-denial, and good works. They were mainly Calvinistic in
their opinions, differing in this respect from the Methodists. One
point of agreement there was between them and the Wesleyans, and
that was their doctrine of Conversion. They insisted that every one
really a Christian should be able to tell the day and hour of his
* Synod Becords of Moray and Boss, vol. i., pp. 24-28. t Ibid., pp. 28-31.

302 Historic Episcopate in the Diocese of Moray.
conversion, ignoring the fact that some pious souls have continued to
grow in grace from childhood to the grave. The Evangelicals loved
the Book of Common Prayer and the Articles, because they felt that
there they found the concentrated devotion of many ages. Some of
them gave too low a place to the sacraments and ordinances of the
Church, rejecting altogether the doctrine of Baptismal Regeneration.
Others were very intolerant of those who differed from them upon
these points. At the beginning of this century some of this latter
class of clergy were introduced into Scotland and gave great anxiety
to the Bishops. It was in answer to these and in defence of his
friend the Rev. Dr. Walker, Pantonian Professor of Theology, that
Bishop Jolly issued his publication on Baptismal Regeneration. The
Evangelicals did splendid service against Socinianism, and waged a
most successful war against indifference and irrehgion. Sunday
schools arose everywhere in the Church under their influence, and
the Church Missionary Society started by them carried the news
of the Gospel to heathen lands. Christians of the present day do
not always know how much they owe to the Evangelicalism of
this and of the eighteenth century. Another school of religious
thought of that century and the beginning of the present was
called Orthodox, and embraced many pious and gifted minds.
But it was as a development of the Evangelical movement that
there arose that religious revival of the present century called the
Oxford Movement.*
* History ofthe English Church, by Rev. Canon Perry, vol. ii., pp. 592, 593.

Second Oxford Revival. 303

THE SECOND OXFORD REVIVAL.
" Come from the four winds, O breath, and breathe upon these slain, that they may live."
Ezekiel xxxvii. 9.
NAMES GIVEN TO THE MOVEMENT.
The first Oxford Revival, inaugurated by John Wesley, was a
protest against the religious indifference of the eighteenth century.
The second Oxford Revival, which took place in the present century,
protested against the spiritual deadness that pervaded many souls in
the Church of England. Various names have been given to this
religious movement. Some have styled it the Tractarian Movement,
and others the Oxford Movement. The name Puseyism was also
given to it, from the Rev. Dr. Pusey, one of its principal leaders.
The avowed objects of its promoters were the revivifying of the
Church of England, and the recalling her to a true sense of her
spiritual responsibUities. The movement began to affect the Epis
copal Church of Scotland and the diocese of Moray in the episcopate
of Bishop Low. STATE OF THE CHURCH OF ENGLAND IN 1832.
The Reform Bill of 1832 was a real blessing to our nation. At
that time many were afraid that sweeping ecclesiastical reforms
would follow iu the wake of the political alterations which marked
that period of reform and rapid change. The Church of England
was not then adapting herself to the wants of the nation, and a
spirit of hostUity was rising against her. Many of the clergy took
their obUgations too easUy, and some were absentees, devolving
their duties upon ill-paid substitutes. AU the efforts of the Evan
gelical and the Orthodox parties combined were insufficient to keep
the Church in touch with the mass of the EngUsh people. Many
nominal Church-people looked on the Church as a mere creation
of the State, and could give no definition of their religious tenets.
The first promoters of the Oxford movement claimed for the Church
of Christ an independent spiritual existence, and an origin ema
nating from the Saviour and his apostles. Serious and pious souls,

304 Historic Episcopate in the Diocese of Moray.
who were making a brave stand against the prevailing worldliness
of the day, were not receiving instruction and encouragement from
those set over them in the Church. The great middle class of
England were either Orthodox Churchmen or Evangelicals, whose
sympathies were mainly with those favouring the Methodist Revival
of the previous century. THE REV. JOHN KEBLE.
The Rev. John Keble will always be looked upon as the source
and origin of the second Oxford Revival. Long before the move
ment assumed definite shape his mind had been imbued with its lead
ing principles. With him they might have remained a latent force,
had he not associated with himself others whose endeavours were
to carry out his theories into practice. The lightning is latent in
the cloud till a change of atmospheric conditions sends it forth to
shiver the tall column or rend the giant oak. So Keble's principles,
imparted by him to Froude, Newman, Wilberforce, and others
became a mighty power in the Anglican Communion. John Keble
published his Christian Year in 1827, and even then he felt the
urgent need of a revival in the Church of England.
OTHER LEADERS IN THE MOVEMENT.
Richard Hurrel Froude, Robert Wilberforce, and Isaac Williams
were John Keble's friends and pupils. Froude, who became fellow of
Oriel College in 1826, introduced to Keble him who was destined to
be the master mind and genius of the new revival. This was John
Hemy Newman, whose intellectual activity gave prominent shape
to the principles of Anglican theology advocated by Keble. The
religious agitation begun in the minds of these friends went on from
1826 to 1833, and occupied much of their communings with one
another. Their deliberations were decidedly anti-Erastian, and op
posed to what they considered the questionable tenets of Evan
gelicalism, Methodism, and Calvinism. About 1833, Hurrel Froude
and John Henry Newman went to the Mediterranean. There, when
becalmed in the Straits of Bonifacio, Newman composed the world-
known hymn, "Lead, kindly light, amid the encircling gloom."
Keble and his associates demanded what was real and thorough in
religion. They wished to save the Church from spiritual deadness
by raising it to the spirit and idea of primitive Christianity. Isaac
WUliams, John Copeland, and the Rev. Thomas Keble, vicar of

Progress of the Neiv Revival. 305
Bisley, were other leading minds in this religious agitation. Isaac
Williams, a splendid Latin scholar, and a fellow of Trinity College,
Oxford, won the Latin prize poem, Ars Geologica. He was John
Keble's pupil, aud a fellow-student of Froude and Wilberforce. His
heart was won by his master's consistency of life. He saw with
admiration how the poet-priest respected the ignorant and poor as
well as the great and the learned. When curate of S. Mary's,
Isaac Williams published a volume of plain sermons, to give the
movement a practical effect upon religious life. Charles Marriott
was another who was influenced by Newman's teaching at Oriel
College. He was a zealous theological student, whose faith in his
mother Church stood firm in the hour of trial. Unfortunately, there
was from the very first an extreme and Romanizing section among
these religious reformers. They did much harm to the progress of
the revival both in England and Scotland.

HeU^U

PROGRESS OF THB NEW REVIVAL.

Ncwnaan'o sermon on National Apostasy, preached on July 14th,
1833, has been looked upon as the bugle-note summoning his com
rades to the religious conflict. A meeting of the friends of the move
ment took place at Hadleigh that same year in the house of Hugh
James Rose. The conference began on July 25th, and lasted for four
days. Froude and Newman voro present; Keble gave his opinions
by written correspondence. The result of this meeting was the now
famous series of Tracts for the Times which created such excitement
in aU sections of the Church of England. The tracts were impas
sioned appeals to conscience and reason, asserting that the prin
ciples of the faith of the early Christian Church were vanishing before
the political changes of the nineteenth century. They appeared in
rapid succession in the summer and autumn of 1833, and insisted that
the. Church of England had forgotten her descent from the Apostles
of the Lord. Like "picked" soldiers, selected to storm the breach,
these ardent Oxonians made it known that they were ready to head
the assault against religious indifference, and to begin the rally in
favour of the Church. A little work called the Cliurchman's Manual
was another result of the Hadleigh meeting. The author of the book,
Mr. Percival, professed to give a summary of the position held by the
Church of England in reference to the Church of Rome and Non
conformists. Bishop JoUy and the other Scottish bishops warmly
approved of this little work, which also received the commendation of
u

3o6 Historic Episcopate in the Diocese of Moray.
Judge Allan Parke, Dr. Wordsworth, Dr. Routh, and others.* The
two principal leaders of the revival were men of refined and culti
vated tastes. Keble's Gliristian Year, by which he earned the title of
"the sweet singer of the Church of England," is a volume of tender
and beautiful poems. The same may be said of the Lyra Apostolica,
in which the poems of Newman and his fellow-writers appeared to
express the ideas they were bringing into prominence.
Newman's four o'clock sermons at S. Mary's, Oxford, were another
mode of spreading abroad the principles of the Church Revival.
"They were sermons," wrote Dean Church, "plain, direct, and un-
ornamented, that inculcated an absolute and burning faith in God
and His counsels, in His love, in His judgments, in the awful glory
of His generosity and His magnificence." At these afternoon services
the audience always noted the impressive way in which Newman read
the appointed lessons — a circumstance the late Bishop Fraser of
Manchester was wont to relate to his candidates for ordination. No
great event iu the Oxford Revival took place in 1834. In 1835 Dr.
Pusey joined the movement, giving to it, as was afterwards said, both
" a position and a name." He it was who planned out the transla
tions and editions of the Christian Fathers anterior to the division of
the Church into east and west.
ATTACKS UPON THB NEW REFORMERS.
The Romanizing party among these religious enthusiasts by their
bitter speeches and extreme views set the authorities of the Univer
sity and the English bishops against the movement. They had many
hard things to say about the failings of the Church of England ; they
said little about the equally patent shortcomings of the Church of
Rome. They called upon men " to take their side," and some took
their side against them. Public opinion went at first against the
revival, and Dr. Arnold wrote a furious article against "the Oxford
malignants." At the end of 1835 the Tracts reached the second
volume of publication, and the little band of friends grew into what
was called the Tractarian party. The outside world now began to
realise the rapid growth of the Oxford Revival, and had it not been
for internal dissensions among its own leaders, still greater progress
would have been recorded. Difficulties met the new reformers, and fore
most among these were the Roman question and the definition of the
Christian Church. Newman, who was always ready to acknowledge
* Dean Church's Oxford Movement, pp. 109, 110.

Tract xc. 307
real Christian life wherever it existed, made a vehement attack upon
Papal Infallibility, the key of the Roman position.
WAVERING IN THE ROJIANIZING SECTION.
At the beginning of the fifth decade of the century, the differences
among the promoters of the revival grew sharper, and the Roman
izing section began to waver. The mind of the greater leader of the
party became unsettled at the end of 1839. Up to that time, as
Newman himself said, "all had been clear and hopeful to him," and
he felt the position of the Church of England to be impregnable. A
doubt coming across his mind at this time regarding the tenableiiess
of this position, he began to waver in his allegiance to his spiritual
mother. He announced that he was about to give up his fellowship
in 1843, and at the same time he resigned the charge of S. Mary's.
At that time it took all his will and influeuce to prevent some of his
followers from advancing more rapidly in the direction of Rome. The
bishops and the University authorities were now decidedly hostile to
the movement. The extreme language used by the Romanizing party
had prevented the prelates from putting themselves at the head of a
religious agitation which had ostensibly for its aim the elevation and
revivifying of the Church. Newman's impatient disciples had them
selves to blame for this. TRACT xc.
The publication of this Tract in 1841 brought matters to a crisis.
Newman composed it to controvert a common statement that the
Thirty-nine Articles were hopelessly at variance with the teaching of
the Universal Church as expounded by the great Anglican divines.
The Tractarian party, now divided beyond hope of reunion, was
formally condemned by the University authorities. The latter
neither ventured to cope with the tract-writers iu logical argument,
nor recognised the lofty earnestness of their religious convictions.
Without discussion and without trial they only posted up a notice
that Tract xc. suggested a dishonest mode of signing the Articles.
REVERSES.
Disaster now overtook some of the leading men in the new revival.
Mr. Ward, an. active writer of the controversial pamphlets of the
Tractarians, was dismissed from his mathematical lectureship at
Balliol College. Isaac WUliams was unsuccessful in the competition

308 Historic Episcopate in the Diocese of Moray.
for the Poetry Professorship, vacated by the author of The Christian
Year. His defeat happened at the beginning of 1842, and was due
without doubt to his connection with the Tractarians. Unusual
requirements were imposed upon a student of Corpus Christi College
when he wished to take his B.D. degree. The authorities turned an
ordinary pass examination into a test of doctrinal opinions to prevent
the young Tractarian from graduating in divinity. The dispute on
this course of action lasted for two or three years, until at last the
student received his degree. In 1843 proceedings were instituted
against Dr. Pusey himself on account of a sermon preached by him on
the Holy Eucharist as a comfort to the penitent. The great theologian
was suspended from preaching in the University for two years, without
being told the name of his accuser, and without an opportunity
of speaking in his own defence. SECESSION TO ROME.
Persecution had the effect of driving the Romanizing party into
greater diversities from Anglican teaching. The current now bore
them swiftly towards Rome, Mr. Newman in 1845 causing his name
to be removed from the books of Oriel College and Oxford University.
He was received into the Church of Rome on October 8th of that year.
His example was soon followed by fourteen or fifteen of the extreme
wing of the party, and many thought that the attempt to revivify the
Church of England was doomed for ever.
ADVANTAGES OP THE MOVEMENT.
John Keble, Dr. Pusey, Isaac Williams, and numbers holding
simUar principles, clung closer to their spiritual mother, when the
others forsook her sheltering wing. The secession, which looked at
first a loss, was a real gain. The revival of religious reality went on
in the Church, and in a few years its effects were seen in many ways-
Home and foreign missions received from it a tremendous impetus.
Zealous soldiers of the Church's army have never been wanting since
those days to seek out .the sick, the sorrowing, and the outcast in
the lanes and dens of misery of our crowded towns, and churches
and new parishes have multiplied over all the land. Anglican bishops,
and clergy, brave standard-bearers of the Cross of Christ,- and ani
mated by the love of those souls for whom He died, are doing a noble
work in America and India, in Africa and Japan. Every ten or
eleven years Anglican prelates, from almost every land on the face of

The Revival in Scotland. 309
the earth, meet together in the Pan- Anglican Conference for consulta
tion about the extension of the Redeemer's kingdom. Now it is a
familiar sight to behold the clergy of the Church, headed by their
bishop, holding special missions in large towns and country districts.
These things are notes of the Church of Christ, and prove that, un
worthy though she be, God is with her still. The revivals of the
eighteenth and nineteenth centuries teach us that large allowances
for differences of opinion must be made in a world-wide Church. All
within her bounds should work together in steadfast faith and per
fect charity, and as the ages roll along the smaller differences may
melt away in the all-absorbing love of Jesus. When we think of all
that God has done for the Anglican Church, we must see that He
has answered the prayer, " Come from the four winds 0 Breath, and
breathe upon these slain that they may live."*
FIRST EFFECTS OF THE OXFORD REVIVAL IN SCOTLAND.
The Oxford Revival first affected the Scottish Church by the
reaction which arose against it. The very prosperity which had
come to her seemed to bring with it new sources of trial and vexa
tion. Controversy on the subject of the Oxford Tracts spread to the
sister Church north of the Tweed. The ultra-English congregations
in Scotlaud that continued to disown the Scottish bishops, chose the
occasion of the controversy to charge the Episcopal Church with
Tractarian bias, and with the promulgation of doctrines contrary to
those of the Clmrch of England. The main point of their attack
was the Scottish Communion Office, for the removal of which they
began to make unreasonable and intolerant demands. They had
sympathisers in the Scottish Church who also clamoured for the
removal of the last relic of Scottish ecclesiastical nationality. The
Rev. Mr. Drummond of Edinburgh, who renounced his allegiance to
the Bishop of Edinburgh, defended the step he had taken by an
attack on the Scottish Communion Office, t
Bishop Jolly and the Scottish clergy using the Scottish Liturgy,
believed that it was further removed from the suspicion of Romanism
than the English rite. They and their successors had as much right
to be tolerated in their opinions on this point as the ultra-English
party in their own peculiar views. Nay, they had more right to
consideration, as being the followers of those who had suffered for
* Dean Church's Oxford Movement : Macmillan & Co.
t Rev. W. Blatch's Memoir of Bishop Low, pp. 256-267.

3IO Historic Episcopate in the Diocese of Mo7-ay.
their Church principles in the dark days of persecution and adversity.
The insubordination in Edinburgh lured others into the same mis
taken course, and numerous individuals alienated themselves from
the Scottish Episcopal Church. Bishop Low was favourable to the
surrender of the Scottish Office, as in his opinion the two services
were identical. On the other hand, the clergy of the diocese of
Aberdeen in an address to their bishop expressed their warm attach
ment to the Scottish Use.
THE BISHOP OF MORAY THREATENS THAT HE WILL REMOVE TO IIIS
OWN DIOCESE.
Some of Bishop Low's own congregation at Pittenweem, being
English by birth, sympathised most strongly with the separatists.
At one time their dissatisfaction caused the bishop so much discom
fort that he resolved to leave Pittenweem. His intention was to
remove to some central spot in his own diocese, where he might more
efficiently superintend those under his episcopal care. Bishop Low's
threat of removal brought the disturbers of the congregational peace
to a speedy repentance. Petitions were sent in to him from the
congregation, and from the landed proprietors in the district, insist
ing upon his remaining at Pittenweem. Lord Lindsay wrote to the
bishop : "As for transporting your Penates elsewhere, my dear bishop,
can you be serious \ But the thing is impossible. If you ever hint
such a thing again, Lindsays, Anstruthers, Bethunes, Giblestons, and
the east of Fife, en masse, will rise and hold you a close prisoner the
rest of your days, as a personage too precious to be trusted with his
own disposal. You do not know the love, and value, and esteem
with which you are regarded." * The remonstrances of his attached
parishioners caused the bishop to give up all thoughts of leaving
them. EFFECTS OF THE OXFORD MOVEMENT IN THB DIOCESE OP MORAY.
Bishop Low was exposed to new vexations in his own diocese
arising from the conduct of the Rev. J. D. Hull and others, whose
opinions were akin to those of the dissentients. The action taken by
Dr. Newman and the Romanizing party in the Oxford movement
embittered these men against the Scottish Church. The case of the
Rev. J. D. Hull, of Huntly, who withdrew himself from the ecclesi
astical authority of his diocesan, has been noted in this book. Like
* Rev. W. Blatch's Memoir of Bishop Low, pp. 267-278.

The Nairn Schism. 3 1 1

the rest of the seceders, he set up an "English Episcopal Chapel."
He also, in the form of a letter to the Bishop of Exeter, published
a most intemperate pamphlet, full of unproved assertions against
the Scottish Church. Zeal for evangelical truth, and opposition to
Romanizing and Tractarian error, were invariably alleged by the
secessionists to be the causes of their separation. They also insisted
that the Scottish clergy, " undeniably and hereditarily," held tenets
at variance with the Thirty-nine Articles.

THE SECESSION AT NAIRN.
A new church, commenced at Nairn under the episcopal sanction
of Bishop Low and assisted by his contributions, was withdrawn from
his ecclesiastical authority. Many had subscribed to the building
fund of this church on the assurance that it was to be in connection
with the Scottish Episcopal Church. The leading parties took alarm
at the recent ecclesiastical disturbances, caused by the reaction
against the Oxford movement, and induced a majority of the
resident subscribers to vote for the withdrawal of the building from
the Church. Some of these had doubtless been misled by the
assertion that the Scottish Episcopal Church was not in full
communion with the Church of England. They were not aware that
the separatists could enjoy no actual episcopal communion with the
Church of England, however persistently they might call themselves
"English Episcopalians." The Bishop of Exeter, who was reported by
the local prints to be the intended consecrator of the new building,
declared emphatically : " I have no more right to intrude into the
Bishop of Moray's diocese than he has to exercise jurisdiction in
mine, and I certainly have as little inclination as right to do so."
The Archbishop of Canterbury, in a letter to the Rev. A. Ewing,
said to the same effect : " Of congregations in Scotland not acknow
ledging the spiritual jurisdiction of the bishop in whose diocese the
chapels are situate, yet calling themselves Episcopalians, ice know
nothing." * The Bishop of London, who had subscribed to the
building fund of the Nairn chapel, requested the return of his
subscription on learning that it was to be withdrawn from the
jurisdiction of the Bishop of Moray. The Rev. Alexander Ewing
and the Rev. J. Ewing, original trustees of the new chapel at Nairn,
withdrew, along with the bishop, from all connection with it.
* Rev. W. Blatch's Memoir of Bishop Low, pp. 278, 294.

3 1 2 Historic Episcopate in the Diocese of Moray.

SYMPATHISERS WITH THE SEPARATISTS.
All the Anglican bishops did not express themselves so favourably
to the Scottish Church as the prelates whose opinions have been
given. The Irish Bishop of Cashel, personally an excellent and pious
man, expressed his sympathy with the seceders in a letter to Bishop
Low. He objected chiefly to the Scottish Communion Office, ignorant
of the fact that it had not been used in the church at Huntly, and
was never intended to be forced on the congregation at Nairn.
Bishop Low's rejoinder to the Irish prelate was marked by dignity, and
contained a solemn warning. "Dark and gloomy days," he replied,
"be assured, my lord, are approaching; nor think that by perpetuating
discord and dissension you are serving the cause of truth, or increas
ing the purity, or strengthening the bands of Christ's Holy Catholic
Church. And, my lord, allow me to assure you that, if judgment do
befall the household of God, it will assuredly commence with the
Irish Church." Fifteen years later the Bishop of Cashel, if alive,
would remember these warning and prophetic words of the Bishop of
Moray. An Irish beneficed clergyman, writing to Bishop Low,
expressed his disapproval of the language used by the Bishop of
Cashel. An English beneficed clergyman wrote to the same effect :
" As the grandson of one who went from this country to be Bishop of
Cloyne in Ireland, I grieve that any bishop of that country could
write to you, or act towards the Church in Scotland, as has the
Bishop of Cashel." * The trouble arising from the seceders began
to decline as soon as their true position was understood. The
Chaplain-General of the Forces assured the Bishop of Moray that he
would appoint to Fort George only such a clergyman as he (the
bishop) would recommend. In criticising the conduct of the dissen
tients, however, it must not be forgotten that much of the blame
must be laid at the door of the Romanizing party in the Oxford
movement.

THE SNELL BEQUEST AND THB KULE OP CY PRES.
The Snell Bequest was a settlement which made provision for
the education at Oxford of from five to twelve exhibitioners from
Glasgow University. These exhibitioners were to be natives of
Scotland, and attached by education and principles to the doctrine
* Rev. W. Blatch's Memoir of Bishop Low, pp. 294, 310.

The Snell Bequest — Synod of 1846. 3 1 3
and discipline of the Church of England. The will of the founder
bound them down, under a penalty of £500, to take Holy Orders,
return to Scotland, and " there be advanced as their capacity aud
parts shall deserve," Mr. John Snell of Uffeton, in Warwickshire,
executed this will on December 29th, 1677, and it was proved in the
Prerogative Court of the Archbishop of Canterbury on September
13th, 1679. The Established Church of Scotland was then Epis
copal, the nominators to the bequest, the professors of Glasgow
University, being also at that time attached to the Scottish Episcopal
Church. At the Revolution of 1688, the exhibitions, falling into the
hands of professors opposed to the Episcopal Church, were completely
diverted from the purpose of the donor. Under these changed
circumstances, the heirs of Mr. Snell contested the will shortly after
the Revolution. In 1693 their cause was lost, the Court of Chancery
deciding against them. The Chancellor of the day, in deciding the
case, proceeded on a rule known in that court by the term Oy pres,
the Norman-French for "as near.'' By this rule a charitable bequest
did not lapse when it could not legally be carried into effect, but
was carried out as nearly as possible to the object in view.
Lord Medwyn, in a letter to Bishop Low, gave this amusing
anecdote regarding the application of the rule. A man bequeathed
a sum of money to convert Christians to Judaism. This being against
the law, the heirs expected the will to be set aside and the money
handed over to them. " No," said the court, " we shall administer the
bequest on the maxim Cy pres." They accordingly decreed that the
bequest should be applied to the converting of Jews to Christianity.
Bishop Low made strenuous efforts at Oxford University, and
also through influential friends, to get these exhibitions restored
to the Scottish Episcopal Church. These were unavailing. The
Court of Chancery decided in favour of the Church, but on an appeal
being made to the House of Lords this favourable judgment was
reversed. * DIOCESAN SYNOD OF 1846.
On the 6th of August, 1846, the clergy of the united diocese of
Moray, Ross, and Argyll met in Synod, the Very Reverend Dean
Fyvie presiding in the absence of the bishop. All that was done at
this Synod was the routine work of presenting the statistical returns
of the various congregations. After this, as in former years, the
*Eev. W. Blatch's Memoir of Bishop Low, pp. 250-255.

314 Historic Episcopate in the Diocese of Moray.
members resolved themselves into a meeting of the Diocesan As
sociation of the Scottish Episcopal Church Society.*
ENDOWMENT OF THB SEE OP ARGYLL.
The anxieties arising from the reaction against the Romanizing
party in the Oxford movement doubtless accelerated Bishop Low's
determination to resign part of his episcopal charge. When he
entered upon the duties of spiritual overseer of the four dioceses
the number of congregations in them was extremely small. Their
number having greatly increased, the bishop felt that he could not
visit them regularly at his advanced age. In the advancing state of
the Church, too, he saw that it would be much more advantageous
for the bishop to reside in his diocese. Had Bishop Low resided
within the bounds of Moray, the troubles at Nairn and Huntly might
never have occurred. He therefore resolved to endow a new see to
the extent of £8000 from his own resources, on the condition that
his right reverend colleagues would hand over to him the nomina
tion of the first bishop of the re-endowed diocese. His episcopal
brethren were compelled to reply that they were utterly unable to
comply with the condition, since the election to a vacant -see was
entirely in the hands of its presbyters. The generous donor may
have been misled by remembering that the Episcopal College had
handed over the vacant diocese of Moray to his jurisdiction against
the expressed wishes of the resident clergy. The bishops offered
all the help in their power to get the nominee of their aged
brother elected. The Rev. Alexander Ewing was, in accordance with
Bishop Low's wish, elected to the episcopal supervision of the re-
endowed diocese of Argyll and the Isles, the election taking place at
Oban on October 14th, 1846. All regretted that the Bishop of
Moray and Ross was not able to be present at his friend's consecra
tion, which took place at Aberdeen on October 28th, 1847, the
consecrators being the Primus and the Bishops of Aberdeen and
Glasgow, t
The endowment of the see of Argyll was the crowning act of
Bishop Low's episcopate. Six centuries had passed away since that
diocese had been separated from that of Dunkeld and erected into
an episcopal see by the generous munificence of another Scottish
* Synod Becords of Moray and Boss, vol. i. , pp. 35-38.
t Grub's Ecclesiastical History, vol. iv., pp. 251; and Rev. W. Blatch's
Memoir of Bishop Low, pp. 321-3.37.

Bishop Eden's Panegyric on Bisliop Low. 315
bishop, John the Scot, Bishop of Dunkeld. The endowment was
diverted from its original purpose at the Revolution. Now, in the
nineteenth century, Argyll was re-endowed to the extent of £8000
by one whose professional income never amounted to £250 per
annum. The offering to God from the poor Scottish Bishop of Moray
and Ross will contrast favourably with that of the rich mediseval
prelate of Duukeld. The bishop's preference for Argyll and the
Isles was due to his early acquaintance with the district, and his
knowledge of the difficulties attendant upon a non-resident bishop's
oversight of the diocese. Also Iona, the cradle of our Scottish
Christianity, was situated in the see of the Isles — a fact which will
always make it interesting to Scottish Churchmen.
PANEGYRIC ON BISHOP LOW.
"I cannot suffer myself," said Bishop Eden in 1853, "to enter
- upon some of those many topics of interest in relation both to the
Church at large and to this diocese in particular, on which I am
anxious to address you, before calling to your affectionate remem
brance the labours of my revered and venerable predecessor, who pre
sided for so many years over this and the adjoining diocese of Argyll
and the Isles. Having spent the greater portion of his ministerial
life in the high and responsible position of a bishop in the Church
of God ; having laboured zealously and painfully, under the dis
advantage of a distant residence, to promote the glory of God and
the enlargement of His Church throughout his extensive diocese ;
having been spared to see much fruit of his labours, he sought that
rest which his age and infirmities needed, and requested his right
reverend brethren to accept of his resignation of the charge so long
entrusted to him. But it would be impossible to record even a pass
ing memorial of the venerable Bishop Low's services to the Church
without recording that noble offer of his which led to the re-erection
of the see of Argyll and the Isles into a distinct diocese. The recent
annals of the Church of England tell of the endowment of two
colonial bishoprics, through the Christian munificence of a wealthy
and noble-hearted lady of that Communion. But while God has
poured riches into the lap of many of the lay-members of our im
poverished Scottish Church, it remains to be recorded that the first
and only episcopal see in Scotland which has been endowed since the
Revolution, was endowed through the munificence of a poor Scottish
bishop."

3 1 6 Historic Episcopate in the Diocese of Moray.
Remarking upon these words of Bishop Low's successor, it was
observed in the leading article of the Scottish Ecclesiastical Journal
of October 1853 :—
" The munificence of a poor Scottish bishop ! Yes ; and we
would add, the pious and self-denying munificence of one of Scotland's
indigenous clergy, whose orders as deacon, priest, and bishop were
all received in his native Church ; whose whole life of labour had been
spent in and for the Church of his fatherland, and whose means of
munificence have not been derived from inherited wealth or lucrative
preferment, but from a stu.died life-long sacrifice of every personal
consideration in the use of an income so scanty that few would con
sider it more than adequate for the bare necessaries of life. 0 ! si sic
omnes ! " * DIOCESAN SYNOD OP 1848.
The Synod of 1848 met at Forres, being attended by the Very Rev.
W. C. A. Maclaurin, dean, the Very Rev. C. Fyvie, and other three
clergy. The statistical returns having been laid before the Synod,
the Rev. H. W. Jermyn, of Forres, the clerk of the meeting, proposed
that "the Holy Communion be always administered before com
mencing the business of the Synod in this diocese." t
THE REV. WILLIAM PAI;MER AND THE RUSSIAN CHURCH.
The Rev. William Palmer was a deacon of the Church of England
and fellow of S. Mary Magdalene's CoUege, Oxford. In July, 1842,
some of the Scottish bishops and clergy were present at Aberdeen
upon secular business. Mr. Palmer being introduced to the prelates
presented to them letters commendatory which he had received from
Bishop Luscombe. These had reference to the conversion of a
Russian lady from the Russian Orthodox Church. This lady having
renounced communion with her own Church, was received into the
Anglican Church by the English chaplain at Geneva. Mr. Palmer,
who was then resident at S, Petersburg, maintained that the recep
tion of the lady into the Church of England was an unauthorised act,
as that Church had never excommunicated the members of the
Eastern Church, nor pretended to convert them. At the request of
the lady's husband, Mr. Palmer asked the opinion of Dr. Blomfield,
Bishop of London. That prelate replied that a clergyman was bound
* Scottish Ecclesiastical Journal, vol. iii., pp. 217, 218.
t Synod Becords of Moray and Boss, vol. i., pp. 41, 43.

Mr. W, Palmer and the Russian Clmrch. 3 1 7
to receive into the Church of England any one who declared his assent
to the doctrines of that Church, and desired to be admitted to Holy
Communion. Bishop Luscombe, before whom Mr. Palmer laid the
case, said that a member of the Orthodox Eastern Church should be
received into the Church of England, not as a convert, but on prin
ciples of inter-communion. Bishop Luscombe's letters commendatory
requested all " orthodox and catholic Bishops " to receive Mr. Palmer
into communion and give him their support in the question at issue,
so that strengthened w'ith this he might return to Russia. The
bishops present at Aberdeen said they preferred in the meantime to
pass the matter over in silence, as they were not at that time present
in Synod. Mr. Palmer having returned to Russia requested the Holy
Governing Synod to receive him into communion with the Russian
Church. The request was refused on the ground that the British
Church had never by any synodical act expressed her wish to restore
that union with the Orthodox Catholic Church which she had lost, by
disavowing all dogmas that were contrary to the Orthodox confession.
Mr. Palmer was willing to say anathema to a considerable number of
points alleged by the Russian clergy to be contained in the Thirty-
nine Articles, but he refused to anathematise the Church of England
or the Articles as a whole. In September, 1846, Mr. Palmer appeared
before an Episcopal Synod which was sitting at Edinburgh, and pro
duced a letter from Bishop Luscombe in which that prelate requested
the Scottish bishops to receive Mr. Palmer as his proxy. The bishops
declined to acknowledge Bishop Luscombe's right to sit in their
Synod, either in person or by proxy, and next day they received intelli
gence of that bishop's death. The Bishop of S. Andrews received Mr.
Palmer into communion, and authorised him to act as his deacon.
The appellant now published a printed account of the whole Sub
ject, entitled, "An Appeal to the Scottish Bishops and Clergy, and
generally to the Church of their Communion." This appeal was
favourably received by the Diocesan Synod of S. Andrews, but did
not receive the approval of the Synods of Brechin, Glasgow, Argyll,
and Aberdeen. How it was received in the diocese of Moray will
appear from the following account of the Diocesan Synod of 1849.
THE REV. W. PALMER AT ELGIN.
The Diocesan Synod met at Elgin on June 20th, 1849, the Very
Rev. Dean Maclaurin presiding in the absence of the bishop. Besides

3i8 Historic Episcopate in the Diocese of Moray.
the dean there were present the Venerable Archdeacon Mackenzie
and other five clergy. The Holy Communion was celebrated by the
dean, who was assisted by the Rev. W. Palmer as deacon. After the
statistical accounts of the congregations had been laid before the
Synod, the Rev. W. Palmer was introduced to the meeting, and pre
sented to the Synod the printed volume containing his appeal. At
the same time a letter was read from Bishop Low authorising the
clergy to take the said appeal into their consideration. The first
resolution, carried by the casting vote of the dean, was as follows : —
" It is resolved by the Synod, that this appeal has legitimately
arisen, and is properly made to the Scottish Church, and to this Synod
in particular." The following other resolutions received the sanction of Synod : —
" That the Diocesan Synod of Moray and Ross, recognising the
propriety of entertaining so far Mr. Palmer's appeal, recommends
that the subject be not discussed here at present, but it be submitted
to a General Synod."
" That the Synod of Moray and Ross respectfully applies to the
Primus and the College of Bishops for the convening of a General
Synod of the Scottish Church to examine the nature and merits of
the aforesaid appeal."
" That we, the members of this Diocesan Synod, for ourselves, for
our own branch of the Church, and for the branches also with which
we are in communion, do solemnly disavow and repudiate the posi
tion that no person can rightfully be prevented from taking the
communion in our churches, provided only he profess himself to
be a member of the same."

DECISION OF COLLEGE OP BISHOPS.
Mr. Palmer's appeal came before the Episcopal College on Septem
ber 7th, 1849, and it was decided by the assembled prelates that Mr.
Palmer's appeal had not legitimately arisen. The bishops directed
this resolution to be communicated to the several Diocesan Synods,
the Synod of Moray and Ross being told that the Episcopal College
did not consider it advisable to caU a General Synod in relation
to this subject.* The Scottish bishops were clearly unwilhng "to
make a forward movement " without consulting the English prelates.
* Synod Becords of Moray and Boss, vol. ii., pp. 45-50; Gruh's
Ecclesiastical History, vol. iv., pp. 252-262.

The Gorhavi Case. 319

Moreover, Mr. Palmer's anathemas were most imprudent, and the
conduct of the Russian bishops was neither charitable nor concilia
tory. Shortly after this, Mr. Palmer seceded from the Church of
England, and joined, not the Greek Church, but the Church of Rome.

THE GORHAM CASE.
Much anxiety and alarm were felt in Scotland, as well as in
England, when the Judicial Committee of the Privy Council reversed
the decision of the Court of Arches on the appeal of the Rev. G. C.
Gorham against the Right Reverend the Lord Bishop of Exeter.
Memorials on the subject having been presented to the bishops by
several of the Diocesan Synods, an Episcopal Synod, which met at
Aberdeen, on April 19th, 1850, issued a declaration enjoining the
clergy to teach the doctrine that "None can enter into the kingdom
of God except he be regenerated aud born anew of water and of the
Holy Ghost." The same doctrine was taught in the Nicene Creed,
which says, " We acknowledge One Baptism for the Remission of
Sins," and was reiterated by the 27th Article of Religion, and by the
words of the Church Catechism.

DOCTRINE OP REGENERATION IN AND THROUGH BAPTISM.
The Diocesan Synod met at Forres on July 3rd, 1850, the Very
Rev. Dean Maclaurin presiding in the absence of the bishop. The
statistical accounts of the various congregations having been received,
the bishops' declaration of April 19th, 1850, as well as extracts from
the minutes of the Diocesan Synods of Aberdeen and S. Andrews
were laid before the Synod. On the motion of the Rev. H. W.
Jermyn, seconded by the Rev. J. Smith, it was resolved unanimously —
"That this Synod gratefully receives the declaration of our
spiritual Fathers given at the Synod of Aberdeen on the 19th
April, 1850, with reference to a recent decision of the Judicial
Committee of the Privy Council, and pledges itself in conformity
therewith to teach, by God's help, as it ever has taught, the doctrine
of Regeneration in and by Holy Baptism, according to the plain
meaning of the formularies of the Church."
The Synod directed this resolution to be respectively sent to the
Lord Bishop of Exeter and the Lord Bishop of London.*
"^ Synod Becords of Moray and Boss, vol. i., pp. 51-54.

320 Historic Episcopate in the Diocese of Moray.

ELECTION OP A COADJUTOR TO RISHOP LOW.
The Diocesan Synod met at Elgin on October 2nd, 1850, the Very
Rev. Dean Maclaurin presiding. Besides the dean, there were present
seven clergy of the united diocese. The mandate for the election of
a coadjutor to Bishop Low having been read, the clergy were re
quested to propose any whom they thought fit for the holy office.
Two candidates were then proposed, one being the Rev. James
Mackay of Inverness, and the other the Rev. Robert Eden, rector of
Leigh. " The Very Rev. the Dean having taken the votes for these
two persons, it was found that there were four for each, upon which
he gave his casting vote for Mr. Eden. The Rev. H. B. Moffat, who
had proposed Mr. Mackay, then entered two protests — one against
the vote of the Rev. J. Smith, and the other against the casting vote
of the dean. When the Synod met again in the afternoon, Mr.
Moffat handed in a return of the election of the Rev. James Mackay,
signed by those who had voted for him. The dean, however, refused
to receive it, considering the election canonically decided in favour of
the Rev. Robert Eden. Proceedings thus terminated, and the Synod
was closed." * LAST DAYS OF BISHOP LOW.
Weakness of body forced Bishop Low to retire from active
service in the Church when he had been sixty-three years a
presbyter and thirty-one years a bishop. To the last he manifested
his intense interest in everything that affected the welfare of his
beloved Church. He always rejoiced in her prosperity, and mourned
over the adversities with which she had to contend. His thoughts
were of " Zion,'' as he took his accustomed walks near the priory, and
past the spot which he himself consecrated for his last resting-place.
Sometimes, too, he- thought of the religious men who had lived in
the Pittenweem Priory centuries before his day, and he was pleased
that the building had been restored by him to God's service once
again. As long as his health permitted, he took part in the services
of the church where he had been so long pastor. For some years
before his death his house was cheered by the company of Captain
Walker, the brother of his never-forgotten friend. Bishop Walker of
Edinburgh. The death of this companion, in January, 1854, affected
the bishop most keenly. On Christmas Day, 1854, the aged bishop
* Synod Becords of Moray and Boss, vol. i., pp. 55-57.

Funeral of Bishop Low. 321
attended Divine service, and took part in the celebration of the Holy
Communion. This was his last appearance in his little sanctuary.
Unhappily, on New Year's Day, 1855, the bishop, having caused a
chair to be placed for him outside in a sheltered place, sat there, for
some time, watching the falling snow. There he was exposed to
a draught of cold air, which brought on a serious illness. After this
he never left the house, and had to forego his outdoor exercise, that
had become part of his very nature. Henceforth the brave prelate
prepared even cheerfully to meet his death. He put away all
thought of self-righteousness, trusting entirely on the mercy of his
Redeemer. "Some talk of merit," he said; "what merit can a
creature have before his creator?" The last day he was able to sit
up, the dying bishop received the Holy Communion. When the
service was over, he exclaimed, "It is the Communion of His body, and
His blood, if I have taken it aright." His chaplain said to him,
"Yes, dear bishop, and His blood cleanseth from all sin." The
bishop then repeated, " God so loved the world as to give His only
Son, that whosoever believeth in Him should not perish, but have
everlasting life. Lord, have mercy upon me, a miserable sinner."
On Friday, January 26th, 1855, the dying servant of God sent
hastily for his chaplain to pray with him. When the latter entered
the sick-chamber, the bishop said to him, " I am going now.'' From
that time he spoke no more, but lay, softly breathing out his spirit.
He had fallen asleep in Jesus, before those who stood near realised
that the silver cord had at last been loosened.*

FUNERAL OP BISHOP LOW.
The venerable bishop was buried at Pittenweem in a grave at the
south, end of his own church. In calm expectation of death, he had
caused an enclosure to be made by the side of his favourite walk lead
ing from the priory to the church door. This ground he had conse
crated only eight months previously for himself and for his successors
in the incumbency of Pittenweem. The funeral took place on Febru
ary Ist, 1855, there being present the Bishops of Edinburgh and
Moray and Ross, and a large number of clergy and laity. The chief
mourners represented the gentry of the neighbourhood and the con
gregation of Pittenweem — "meet hands to commit to the dust the
mortal remains of the pastor of fully two generations of their families,
* Eev. W. Blatch's Memoir of Bishop Low, pp. 370, 377. X

322 Historic Episcopate tn the Diocese of Moray.
in whose arms their children had been received into the Church at
the baptismal font, whose lips had instructed them and their fathers
in the words of life, whose hands had fed their souls with the Saviour's
body and blood, whose blessing had hallowed their vows of love, and
who had himself committed their sires to the tomb." At Pittenweem
upon that February day all religious differences were laid aside, and
all sectarian animosity was hushed " in the universal conviction that
a Christian soldier of no ordinary stamp had taken his departure."
The benediction at the grave having been pronounced by the Bishop
of Edinburgh, the dust of the departed prelate was left in the grave
by the old church wall till the dawning of the resurrection morn.*
CHARACTER OP BISHOP LOW.
Rarely has the Scottish Church possessed such a powerful and
single-minded friend as David Low. He devoted all his life to her
welfare and advancement, even from the time that he apd his pious
father were taunted for clinging closely to their spiritual mother.
His youthful days, spent mostly in the Westem Highlands among the
Stuarts of Ballachulish, gave him a love for Argyllshire which even
tually led him to endow the western diocese with the savings of a
life-time. Like his predecessor in the diocese of Moray, David Low
was venerated and venerable. His appearance at the consecration of
the Leeds Parish Church in 1841 had an effect upon the spectators like
that made on George iv., when he looked upon Bishop Jolly. One
who heard the aged prelate taking part in the service at Pittenweem,
said of the occasion, "Never shall we forget his remarkable and im
pressive appearance — the frail and tottering steps, the aged and
withered frame, the simple piety in every word and gesture as he
knelt at the altar, and in distinct yet trembling tones uttered for
himself and his flock the prayers of the Liturgy. Never did those
touching petitions seem to us more lovely or more heart-spoken."
Bishop Low acted a prominent part in all those transactions of the
first half of the nineteenth century which altered for the better the
prospects of the Episcopal Church of Scotland. When quite a young
man, he was one of the delegates on the committee appointed to make
the preliminary arrangements for procuring the repeal of the penal
laws in 1792. His zealous support was given to the movement which
brought about further relaxation of oppressive measures in 1840, and
* Scottish Ecclesiastical Journal, vol. v., p. 195.

Character of Bishop Low. 323
it was not his blame that the Act passed in that year was so dis
appointing. One of the latest actions of his life was to settle his
residence at the Priory of Pittenweem and the ground attached to it
upon the incumbency of that place.
The personal habits of the bishop were simple and even austere.
He denied himself not merely the luxuries, but what others reckoned
the very necessities of life, that he might have more to give to the
work of Christ and his Church. "A most kind and noble heart,"
wrote his biographer, " gave a charm to his daily intercourse inex
pressible by words, while the devotion of his every thought to the
cause of religion and the special interests of the Episcopal Church of
Scotland gave a consistent dignity amounting to grandeur to his
whole life and conversation."*
There was considerable difference of opinion regarding the part
taken by the Scottish bishops in the consecration of Bishop Luscombe.
Bishop Low took a leading part in furthering that consecration, as he
believed it would extend the influence of the Anglican Communion
on the continent of Europe. He also thought that by their action in
this matter, he and his episcopal colleagues would bring advantages
to their own depressed Communion. The partial failure of Bishop
Luscombe's mission was owing chiefly to his exaggerated ideas of his
own ecclesiastical dignity and importance.
The only unsatisfactory incident in the life of this excellent
prelate was his proposal to abolish the Scottish Communion Office,
for it must have been with his consent that the Rev. Alexander
Ewing proposed its surrender in the Synod of Moray. Here the
sagacious prelate erred in judgment, thinking that the two offices
were identical, and that the abolition of the Scottish Use might bring
back some of the separated English congregations. Such concessions
never conciliate clamorous dissentients, but rather tend to make
them more unreasonable in their demands. In a world-wide Church
like that of the Anglican Communion, there should be a wide margin
left for differences of religious opinions regarding customs not of
vital significance.!
The diocese of Argyll has been most prosperous since its endow
ment by Bishop Low. Now that diocese has, under good Bishop
Haldane's jurisdiction, twice as many presbyters as there used to be
in Moray, Ross, and Argyll taken together. May the great Bishop
of the souls of men put it into the hearts of others to confer like
* Scottish Eccles. Journal, vol. v., pp. 21-22. t Ibid , vol. v., pp. 193.

3 24 Historic Episcopate in the Diocese of Moray.
benefits upon the Scottish Church. The earthly remains of the good
bishop are at rest by the walls of the Priory on the Fifeshire coast;
but far away among the mountains and lochs of his beloved Argyll,
even to where Iona is washed by the Atlantic Ocean's foam, the
members of his own Communion, to generations yet unborn, will bless
the memory of David Low.

ROBERT EDEN, BISHOP OF MORAY.
CHAPTER XVI.
ECCLESIASTICISM OF THE NINETEENTH CENTUR Y
(continued).
" And they that shall be of thee shall build the old waste places : thou shalt raise up the
foundations of many generations."— Isaiah Iviii. 12.
EDUCATION AND ORDINATION.
Robert Eden, bom on September 2nd, a.d. 1804, was the third
son of Sir Frederick Morton Eden, Bart. He was sent to West
minster School, where, in a.d. 1822, he was one of the performers
in the time-honoured Westminster classical play. He was a senior
student at Christ Church, Oxford, when Bishop Wordsworth of S.
Andrews was a junior. In his younger days, Mr. Eden was a great
athlete — a circumstance used by Bishop Wilberforce to illustrate his
capability of surmounting obstacles in very different spheres. Robert
Eden was ordained deacon and priest in a.d. 1827 and a.d. 1828
respectively, and began his pastoral work as a curate at Weston,
Messing, and Peldon.
rev. R. BDEN appointed rector at LEIGH.
Mr. Eden's conspicuous abilities as a parochial clergyman became
widely known after he was appointed rector of Leigh in Essex. The
Rev. Canon W. E. Heygate, a friend of his, and curate of Leigh for
twelve years after Mr. Eden left that parish, gives the following testi
mony of the high estimation in which the rector of Leigh was held
by his contemporaries : — " When Robert Eden was appointed rector
of Leigh in 1837, Bishop Blomfield, who preferred him, said that he
was sending a light into Rochford Hundred, and so it was. He had
been intimate with T. Henderson of Messing, who doubtless in
fluenced his opinions in the new, or rather in the old, direction. W.
Gresley and F. Paget of Elford were his friends. Very soon he
manifested both his character and his principles. Leigh obtained
'a zealous parish priest,' 'daily services which no Church near
possessed,' and ' reverent and joyful celebration of festivals such as

326 Historic Episcopate in the Diocese of Moray.
Ascension Day.' 'Neighbours repaired to Leigh Church for privi
leges which they could not obtain in their own parishes. He taught
and practised fasting, and in so kindly a manner as to lead others
not only to try it, but to welcome it. Very soon he and his church
were truly the light of the country ; and although there was bitter
opposition to his principles, to him there was none. All respected
and loved him. I owe more to him than I can express, more by far
than I can recall. His memory still survives at Leigh; but, like
myself, the people there owe more to him than they can recall.
Leigh became a new parish under his care. Having known Leigh
from 1837, and having been curate of it for twelve years after Bishop
Eden left, I can speak reliably."
WRECKERS ON THB ESSEX COAST.
Leigh was a sea-coast parish, and among its denizens there were
some depredators and wreckers. On the evening of 3rd of March,
1840, the brig "Ewan" from Sunderland, laden with coals, having
struck on the Nore Sand, was pillaged of its contents by wreckers
from Leigh and elsewhere. The people seemed to think they had a
right to property over loliich the tide had passed. Mr. Eden, the
rector, exposed the fallacy of this proposition, in a powerful sermon,
in which he said to those present: "Allow me to ask, if one of your
own fishing-boats through some accident were to sink, and the tide to
flow over it, should you think your brother fishermen justified in
cutting and taking away, at low water, your mast and rigging, your
nets and other property?" Two of the communicants of the congre
gation, who had been under the false impression regarding wrecked
property came to the rector after the sermon, and confessed that
they had taken part in the pillaging of the brig. Expressing their
bitter grief at having unknowingly been guilty of so great a sin, they
forthwith restored to the collector of customs the property they
had taken. ADDRESSES TO METHODISTS.
At Leigh, Mr Eden published two addresses to the Wesleyan
Methodists in his parish, bearing on Mr. Wesley's views of the
apostolical succession and the threefold order of ministers. In the
discussion that arose on these addresses, it appeared that Mr. Wesley
had said in the year 1784: "Lord King's account of the primitive
Church convinced me many years ago that bishops and presbyters are

The Ships "Emma Eden" and "Hawk." 327
the same order, and consequently have the same right to ordain."
To this statement Mr. Edeu was able to reply, " Lord King's book
was answered, and with so much success, that he himself was con
vinced of his error, and espoused the opinion he had opposed." The
rector of Leigh bewailed the separation of the Wesleyan Methodists
from the Church of England.
THE SHIPS "EMMA EDEN" AND "HAWK."
Mr. Eden always took a deep interest in foreign missions, and
especially in the work of the Society for the Propagation of the
Gospel in Foreign Parts. To the work of the society in Newfound
land the rector of Leigh made a munificent donation by present
ing to it a missionary ship, called the "Emma Eden." This vessel
being too large, the generous donor allowed it to be sold and the
proceeds to be applied to the purchase of a smaller and more con
venient vessel called "The Hawk." In 1851 the Bishop of Moray
was present at the celebration of the third jubilee of the Society,
on which occasion there was printed a book of verses in comme
moration of the event. One poem there was among them, entitled
" The Hawk Church Ship and the Coast of Labrador," which must
have been most interesting to the bestower of the useful gift. The
weekly offertory, then much neglected by the Church of England,
was strongly recommended by Mr. Eden as the primitive and
best auxiliary for Church work at home and abroad.*
THE REV. ROBERT EDEN CHARGED WITH TRACTARIANISM.
Mr. Eden took the most intense interest in the education of the
young of his flock, frequently making great sacrifices to promote
its advancement. At that time the schools were not inspected by
the Government, and the rector of Leigh was requested by Bishop
Blomfield, of London, to undertake the inspection of the schools in
Essex. The Rev. Edward Feild, afterwards Bishop of Newfound
land, was then engaged in the inspection of the schools in the
diocese of Worcester. With Mr. Feild's permission, Mr. Eden
accompanied him to learn the then novel lesson of school inspec
tion. Armed with this experience, the zealous rector inspected the
schools in Essex, t His distinctive Church principles did not please
all, and Lady Olivia Sparrow, who had schools in the parish of
* See Appendix xvii.
t Eev. H. W. Tucker's Life of Bishop Feild, pp. 19, 20.

328 Historic Episcopate in the Diocese of Moray.
Leigh, withdrew them from Mr. Eden's superintendence. Nothing
daunted, the rector carried on his own schools, taking care that
the scholars were carefully instructed in Church of England prin
ciples as declared in the Book of Common Prayer.
An anonymous letter was circulated among the parishioners of
Leigh on the moming of Christmas Day, 1846. This epistle charged
the rector with being at heart a Roman Catholic, and with adopting
doctrines calculated to lead his people " to adopt the errors and em
brace the faith of the Church of Rome.'' The writer insisted that
the rector had been teaching in the schools withdrawn from his
charge " the first principles of Tractarianism," and that the difference
between him and Mr. Newman, who had seceded to Rome, was only
a question of degree. Mr. Eden in a printed reply repudiated this
unfounded charge against him as a minister of God, and declared
that he had never taught anything in the said schools but the
doctrines of the Church of England. Doubtless like many others
the rector of Leigh was affected by the Oxford Movement. He had
caught up its true spirit, and was most earnest in his endeavours to
make his Church principles a reality in the religious life of his parish.
If the visitation of the sick and the poor, and if more frequent and
devout services were Tractarianism, the rector of Leigh had certainly
laid himself open to the charge. But he never evinced any sym
pathy for Newman and his fellow-seceders, nor for the errors of
Rome. HONOURABLE RIVALRY.
The Rev. Robert Eden and his friend, Mr. Trower, were candi
dates for the vacant bishopric of Glasgow, the rivals agreeing that
the unsuccessful candidate was to preach the consecration sermon of
him who was elected. The promise was kept, and the rector of
Leigh preached a powerful sermon at the consecration of his friend,
in which there were these heart-stirring words : — " Who in this
season of danger wUl desire to be captain of the Lord's host? Who
will now covet the dignity of an episcopal throne, where the full
knowledge of its awful responsibility is vividly impressed upon him %
Happy is the man who has found it when he sought not for it !
Happy art thou, my brother, dear friend of my earthly youth, who,
whilst tending thy little flock in another fold, wert thought worthy,
and found meet by thy Divine Master, to be chosen a shepherd of
shepherds in these lowly pastures ! He will gird thee, my brother.

Election to Moray and Ross. 329
and He will strengthen thee for thy gentle government of His people;
He will be near thee at what time the storm faileth upon thee ;
He will support thee, if at any time, when thou seest the waves
boisterous, thy faith begin to fail ... I would say to thee, in the
words of S. Basil to the Bishop of Iconium, ' Quit thyself like a man,
and be strong, and go before the people whom God hath committed
to thy trust.'"*
THE REV. ROBERT EDEN ELECTED COADJUTOR BISHOP OF
MORAY AND ROSS.
In October 1850, Mr. Eden was informed by the Rev. H. B.
Jermyn, that he had been elected coadjutor to the Right Rev. David
Low, bishop of the diocese. As already stated four clergy then voted
for Mr. Eden and four for the Rev. James Mackay, incumbent of St.
John's Church, Invemess. The election was carried in favour of Mr.
Eden by the casting vote of Dean Maclaurin. Objection was taken
to the dean's casting vote, and the question was referred to the Col
lege of Bishops. Meanwhile, Mr. Eden was informed by Mr. Jermyn
that Dean Maclaurin had since the election seceded to the Church of
Rome. The rector of Leigh at once replied, "that, whatever might
be the decision of the bishops on the question pending before them,
relative to the casting vote of the dean, nothing would induce him to
accept the election procured by the vote of one who acted as Dean
Maclaurin had done."t The Bishops having refused to confirm the
election of either candidate, as they disallowed the casting vote of
the dean, Bishop Low withdrew his application for a coadjutor. On
December 19th, the aged Bishop of Moray formally resigned his see,
and expressed his earnest wish that his successor should be immedi
ately appointed. Two days afterwards. Bishop Low communicated
the fact of his resignation to Mr. Eden.
MR. EDEN ELECTED BISHOP OP MORAY AND ROSS.
The clergy of the united diocese of Moray and Ross assembled at
Elgin on January 21st, 1851, in obedience to the mandate of the
Primus, requiring them to elect a successor to Bishop Low. The
Very Rev. H. B. Moffat of Keith, who had been appointed dean on
the secession of Dean Maclaurin, presided over and constituted the
Synod. t Bishop Eden's letter of 1885 to the clergy and laity of Moray and Eoss.
* See printed copy of Mr. Eden's Sermon, pp. 11 and 12.

330 Historic Episcopate in the Diocese of Moray.
After the mandate ordering the election had been read, the Dean
proposed to read a protest drawn up in his own name and that of
the Rev. James Mackay against the legality of the Synod and all its
proceedings. This having been objected to, but allowed by a
majority was duly read. Dean Moffat also entered another pro
test against the vote of the Rev. James Smith of Aberchirder. The
election was then proceeded with, and the Rev. Robert Eden, rector
of Leigh, Essex, being proposed by the Rev. J. Smith, seconded by
the Rev. J. F. Macdonald, received their votes and those of the
Venerable D. Mackenzie, the Rev. J. Paterson, and the Rev. H. W.
Jermyn. The Rev. J. Mackay, who himself refused to vote, received
the votes of Dean Moffat and the Rev. F. H. Mackenzie. Mr. Eden
was therefore elected by five votes to two, and the return was signed
by the majority accordingly. The bishops of the Church in an
Episcopal Synod held at Aberdeen on January 21st, 1851, confirmed
the election of Mr. Eden.* Congratulations poured in upon the
bishop-elect from all quarters, his old friend. Bishop Wilberforce of
Oxford, in the following letter, regretting that other engagements
prevented him from taking part in the consecration.
LETTER PROM THE BISHOP OF OXFORD (s. WILBERFOBCb)
TO BISHOP EDEN.
> " Cuddesdon Palace, Feb. 1851.
"My Dear Bishop of Moray (Elect),
" First accept my heartiest desires and prayers for you that God
may bless you abundantly in this great office to which He has called
you. You cannot yet tell its heavy burden, but He who lays it on
you will, with that burden, give you the strength to bear it. Believe
me, that I have the liveliest recollection of our early friendship, and
the warmest interest in your well-doing. I wish that I could join in
laying hands on you and sending you to the work.
"One thing occurs to me, and that is to advise you strongly to
take your D.D. at once. Some difficulty was threatened about the
Bishop of Glasgow, because he had subscribed the Scotch Service
Book; and things are now in a more unstable state. If you could
arrange to come whilst I am here, I should be very glad to see you.
I expect to be here Feb. 14, 15, 16.
I rejoice to think of your working with Tvower, and if you can
* Synod Becords of Moray and Boss, pp. 58-60.

Consecration of Bishop Eden. 331
ever add Prevost to your college (who would join it) you would be
strong indeed. I am ever, most sincerely yours, "S. Oxon.
"Thc Lord Bishop of Moray (Elect)."
CONSECRATION OP BISHOP EDEN.
Bishop Eden's consecration took place in S. Paul's Church, York
Place, Edinburgh, on March 9th, 1851, the consecrating bishops being
the Primus, the Bishop of Edinburgh, the Bishop of Glasgow and
Galloway, and the Bishop of Argyll and the Isles. The sermon was
preached by an intimate friend of the bishop-elect, the Rev. Canon
R. Seymour, rector of Kinwarton, Warwickshire. The preacher's
manner was earnest and solemn, and he hailed the consecration of
his friend as one of the proofs of the entire unity between the
Churches of England and Scotland. " Men were called," he said,
"out of the English Church ; they were told that God had a work
for them to do in Scotland, and they rose up and obeyed the call,
leaving the homes they loved, the churches they had built, and
dearer still, the flocks they had tended." * Dr. Eden's elevation
to the episcopate was welcomed by all parties in the Church with
the utmost thankfulness and joy.
FAREWELL SERVICES AT LEIGH.
A year after his consecration Bishop Eden held farewell services
ill the parish church of Leigh. He exhorted his old parishioners to
continue faithful to the doctrines taught by him, impressing upon
them that he had built upon none other than the true foundation,
Jesus Christ. His old congregation, going home from church that
day, would recall the many kindnesses they had received from their
late rector — some of them, doubtless, remembered how, during the
cholera epidemic, he had tended the sick, and had even rubbed the
sufferers with his own hands.
THE REV. DR. ABBRIGH MACKAY.
After his consecration and collation Bishop Eden appointed the
Rev. H. W. Jermyn, of Forres, dean of the united diocese. The
Rev. James Mackay, the unsuccessful candidate for the bishopric,
was very popular at Invemess. When he left that town in a.d.
1856, he received from the people a testimonial of £300 as a token
* See Scottish Ecclesiastical Journal, vol. i. pp. 58-59.

332 Historic Episcopate in the Diocese of Moray.
of esteem. He was chaplain to the British forces in India during
the Mutinyin A.D. 1857-58. The University of Aberdeen, in a.d. 1881,
conferred upon him the honorary degree of Doctor of Divinity.*
THIRD JUBILEE OF THE SOCIETY FOR PROPAGATING THE GOSPEL
IN FOREIGN PARTS.
The new Bishop of Moray took up his residence at Duffus House,
Elgin, having been appointed incumbent of the church of Holy
Trinity, in that city. He held his first Diocesan Synod on July
16th, A.D. 1851. At this meeting a letter was read from the
Bishop of Exeter, thanking the Synod for the sympathy they had
accorded to him in the Gorham case. In deference to the wish af
the Archbishop of Canterbury, a resolution was passed agreeing to
a celebration in the diocese of Moray of the third jubilee of the
Society for Propagating the Gospel in Foreign Parts. A message
was sent by this Synod to the Metropolitan and suffragan bishops of
Australasia, in answer to a communication received from the Bishop
of Newcastle in Australia. In this message it was observed: "It
does not a little gladden our hearts to find, as we do, that you
do proclaim in the face of Christendom that you hold inviolably
that cardinal doctrine of our holy faith, the one baptism for the
remission of sins." t
Soon after he entered upon his episcopal duties, Bishop Eden
reopened the small church at Duffus,' consecrated the apse and
transepts, added to the church at Forres, consecrated a new church
at Huntly, and also a new cemetery on the Cloven Hills, near Forres.];
Bishop Eden was able to inform his Diocesan Synod on June 24th,
1852, that he and other three Scottish bishops had been present
at the third jubilee of the Society for the Propagation of the
Gospel in Foreign Parts. " The greeting on the part of the English
Church," he said, "was hearty, and the meeting altogether of the
most cheering description, auguring well for a closer and more
frequent communion between the various branches of the Reformed
Church." The bishop at this Synod introduced his favourite project
of admitting the laity, under certain conditions, into the ecclesias
tical Synods of the Church. §
* Scottish Ecclesiastical Journal, vol. vii., p. 33.
t Synod Becords of Moray and Boss, vol. i,, p. 61, 67; Appendix xviii.
X Scottish Ecclesiastical Journal, vol. ii., p. 67.
§ Synod Becords of Moray and Boss, vol. i., pp. 68, 71.

Bishop Eden removes to Invemess. 333

BISHOP EDEN REMOVES PROM ELGIN TO INVERNESS.
Before the close of the year Bishop Eden's heart was cheered by
the restoration to his authority of the church at Fochabers. The
building had been alienated by the appointment of a clergyman not
subject to the bishop of the diocese, so that the Duke of Richmond
and most of the congregation refused to attend the services. When,
in October 1852, the church was handed over to the Duke of Rich
mond by the Duchess of Gordon, his Grace immediately placed it
at the service of the bishop, at the nominal rent of half-a-crown.
The bishop in a.d. 1853, resigned the incumbency of Holy Trinity,
Elgin, and removed with his famUy to Hedgefield House, Inverness.*
Services were this year held at Glenurquhart, a district visited by St.
Columba in the sixth century. Mr. Archibald H. F. Cameron, of
Lakefield, gave over to the bishop a building for a church there, an
excellent house for a parsonage, and two and a half acres of ground
as a glebe, t DIOCESAN synod OF 1853.
The bishop informed the Synod of a.d. 1853 that, having failed
to bring back to the Church the schismatical congregation at Naim,
he had started a mission there under the Rev. John Comper. The
mission was prospering in every respect, and would have to be
considered an independent incumbency. This Synod took into con
sideration copies of a petition to both Houses of Parliament for the
repeal of the disaljilities still affecting the Scottish Church. The
bishop stated that he had been authorised by Mrs. Fyvie, widow of
the late Dean Fyvie, to say that she was ready to make a donation
to the diocesan library of certain of her late husband's books. On
the motion of the Very Rev. Dean Jermyn, it was agreed that a
remit be made to the Episcopal College, suggesting that the Scottish
Church should "enter herself upon a course of missionary labour
abroad, by sending out, if it be but one bishop, priest, or deacon,
to preach the Gospel among the heathen." This appeared to] the
meeting to be the best way of securing God's blessing upon Christian
labours at home. After a discussion about the need of a missionary
college or cathedral as a centre of missionary work in the diocese,
the bishop dissolved the Synod with the benediction.:}:
* Scottish Ecclesiastical Journal, vol. iii., p. 66.
i Synod Becords of Moray ci-nd Boss, voh \., p. 73. J/Jirf., pp. 72-79.

334 Historic Episcopate in the Diocese of Moray.

BISHOP EDEN 8 FIRST VISITATION.
On the day after the Synod, the bishop held his first visitation
and conference with the lay representatives from the different
charges in the diocese. In the most able charge delivered by his
reverence on this occasion, he touchingly appealed to his future
labours among them : —
"To win your affection," he said, "and that of the laity of the
diocese will be my aim, my prayer, and my endeavour. If I shall
be so happy, through God's blessing, as to, secure that, and that you
may be led to view your bishop as your father in Christ, and as a
father, bound to ' be so merciful that he be not too remiss, and so to
minister discipline that he forget not mercy,' I shall feel myself con
strained to labour more abundantly lest I forfeit that affection, and
shall rest in the conviction that episcopal authority, sustained by
love, no more needs extrinsic aid for its support than does the
authority of a loving father over his affectionate children. Bear with
my infirmities, my brethren, judge me charitably, and pray for me
unceasingly, as I will do for you." In this charge Bishop Eden
passed a splendid encomium upon his predecessor. Bishop Low, and
said that the faithful preaching of the Cross of Christ by a holy and
hard-working man of God would be found a far more powerful weapon
for conversion than controversy. He said, " It will win people's souls
to Christ and the Church at the same time ; to Christ, consciously — to
the Church, unconsciously."* THE CHOLERA.
The cholera visited Scotland in a.d. 1853, and Bishop Eden, who
had experienced its dread ravages at Leigh, exhorted his clergy to be
more instant than ever in prayer that the Lord might be pleased in
mercy to stay the pestilence, t
PENAL DISABILITIES.
The bishop's ready participation in all schemes for the benefit of
Inverness contributed to make him much beloved in the Highland
capital, and it was he who originated there the " Clothing and Coal
Fund Society." Diocesan work was prospering, and especially the
mission at Nairn with its flourishing day and Sunday schools. The
Diocesan Synod of 1854 took up the subject of the removal of the
* Scottish Ecclesiastical Jotirnal, vol. iii., pp. 217-220. -f Ihid., vol. iii., p. 260.

Services at Wick. 335

penal disabilities, concerning which communications had been made
to the Archbishop of Canterbury. The meeting was informed that
the Episcopal College could not at present see their way to send out
a bishop to heathen lands.* SERVICES AT WICK.
Bishop Eden preached at AVick, the county town of Caithness, on
February 18th, 1855. On the previous day he had arrived by
steamer in the Bay of Wick, and Sheriff-Substitute Russell went on
board to welcome him. " Is it safe," inquired the bishop, " for me
to come to Caithness ? I have read that once upon a time they
roasted a Bishop of Caithness." The sheriff, who also was a man of
genial humour, promptly replied, "I think your lordship may feel
quite safe when you see me here ; for at the time they roasted the
bishop they boiled the sheriff." Bishop Eden was wont to relate this
anecdote at social gatherings of Church-people. A distinguished
citizen of Invemess was in the habit of whispering to him at the
close of meetings, " Bishop, you have forgotten to treat us to roast
bishop and boiled sheriff."! »
FUNERAL OF BISHOP LOW.
Bishop Eden informed his Synod of a.d. 1855 that during the
year he had attended the funeral of their late diocesan, Bishop Low,
at Pittenweem. He had also visited England, where he had found a
growing desire to remove the uncatholic restrictions resting on the
Scottish clergy. J
THANKS OP SYNOD TO RIGHT HON. W. B. GLADSTONE.
The thanks of the Diocesan Synod of a.d. 1855 were tendered
to the Right Honourable William Ewart Gladstone, M.P., for the
able manner in which he had drawn the attention of her Majesty's
Government and the members of the House of Commons to the
disabilities under which the Scottish clergy were labouring.§ The
enactment prohibiting Scottish Episcopal clergy from holding pre
ferment in England appeared for the first time in a.d. 1792, iu
the Act of Parliament designed to sweep away the severe penal
statutes against the Scottish Chui'ch. A Roman Catholic priest by
* Synod Becords of Moray and Boss, vol. i., pp. 80-84.
t Scottish Guardian, vol, viii. , p. 430.
X Synod Becords of Moray and Boss, vol. i., pp. 112-117. § Ibid., pp. 118 124.

336 Historic Episcopate in the Diocese of Moray.
renouncing the errors of Rome could accept a living in England
without re-ordination; but a clergyman, ordained by Bishop Eden
or any of his colleagues was debarred from holding such prefer
ment. WITHDRAWAL OP REGIUM DONUM.
The withdrawal of the Regium Donum, a grant of £1200,
made biennially by the State to the bishops and poorer clergy of
the Scottish Episcopal Church, led indirectly to the removal of
the obnoxious prohibition. This is evident from the following
Treasury Minute of September 12th, a.d. 1856: — "Write to Mr.
Forbes* that any Bill introduced into Parliament with a view
to remove the restrictions which at present attach to Episcopal
ministers in Scotland will have the best considerations of her
Majesty's Government."!
LETTER PROM RIGHT HON. W. E. GLADSTONE, M.P., TO BISHOP EDEN.
This letter had reference to the removal of the penal disabili
ties resting upon the Scottish clergy.
" Haioarden Castle, August 30th, 1856.
" Right Rev. and Dear Bishop,
"I am very sensible of the kindness of your reverence's letter;
but my wish would be not to appropriate your thanks, nor to
receive any from the Episcopal College, were they minded to give
them, until I can see some fruit from the movement for the re
moval of the disabilities.
" I felt the blow struck at the grant created an opportunity
of the rarest kind, and such an one indeed as could never occur
again. Nothing can so much assist the cause as this act of the
Govemment, and I have great hopes the Government itself may
assist in passing a proper measure. I am sorry to say that all
my fears are from the quarter to which we have a right to look
for aid and encouragement; and it is against the enemy there
that all our measures must be taken.
" There is one part of the preliminary measures which, if the
bishops think fit, I think I can undertake without detriment to
the cause, that is, I can write to the Lord Chancellor and obtain
* W. Forbes, Esq., of Medwyn.
t Scottish Ecclesiastical Journal, vol. i., p. 43.

Refusal to swrender Scottish Office. 337
his mind about it. He is a candid man, and I should have great
hopes of his support. Perhaps you could learn from the College,
when they have considered the subject, whether it would be agreeable
to them that I should propose any plan to the Chancellor.*
" I am very glad to hear that your reverence's energy and
perseverance have succeeded in making an impression on the laity,
and bringing them into a more active relation to the affairs of
the Church. — With much respect, I remain, your reverence's very
sincere and faithful, W. E. Gladstone.
" Right Rev. Bishop of Moray.
'' I am strongly for proceeding at the very commencement of
next session.'' REFUSAL TO SURRENDER THB SCOTTISH COMMUNION OFFICE.
Fears were entertained at this time that the Scottish Church
might be asked to surrender the primary authority of her Communion
Office in return for the removal of the disabilities. Bishop Eden
said to the Synod of 1857 that his episcopal colleagues would not
receive the removal of the restrictions at such a price.!
THE INDIAN MUTINY.
The horrors of the Indian Mutiny, the gallant defence and relief
of Lucknow by Havelock, and the stamping out of the rebellion by
Lord Clyde's army occupied the attention of British subjects at
this time. In the prayer issued by Bishop Eden for the use of his
clergy these words referred to the beleaguered garrison : — " Spare
them, good Lord, spare them : 0 deliver them from the wicked doers,
and save them from the blood-thirsty men. Protect them, their
wives, and little ones, in this their hour of 4anger, and cover them
with the impregnable shield of Thy defence."!
OXFORD MOVEMENT IN SCOTLAND.
The Oxford Revival extended itself to Scotland, and caused a
great excitement in the Church during the years a.d. 1858-60. In
northern Britain the movement appeared in what became known as
* Lord Palmerston's Government Vas in power, the Chancellor being
Lord Cranworth.
t Synod Becords of Moray-, Boss, and Caithness, vol. i., pp. 126-136.
+ Scottish Ecclesiastical Journal, vol. vii., p. 177. Y

338 Historic Episcopate in the Diocese of Moray.
the Eucharistic Controversy. The learned historian of the move
ment in England tells of the reverses that came upon the revival
at its commencement. Four great defeats marked the beginning
of the movement in Scotland. These were the suspension and
degradation of the Rev. Patrick Cheyne, the venerated incumbent
of S. John's Church, Aberdeen ; the censure of the Right Rev.
A. P. Forbes, Bishop of Brechin; the resignation of the learned
Theological Tutor at Glenalmond ; and the deposition from his
decanal office of the Very Rev. James Smith, the Dean of Moray
and Ross. PRIMARY CHARGE OP BISHOP FORBES.
Bishop Forbes issued a primary charge to his clergy on the
doctrinal teaching of the Eucharist, which called forth a declaratory
protest from Bishops Terrot, Ewing, and Trower. The arguments of
this declaration were severely criticised in a courteous letter by the
Rev. John Keble, the pious author of The Christian Year. With one
exception. Bishop Forbes received the support of his presbyters, and
fifty-five of the Scottish clergy directed an address to the bishops in
which they remonstrated against the declaration of the three bishops
as being extra-judicial and calculated to unsettle and perplex the
minds of Churchmen.'* THE REV. PATRICK CHEYNE.
The Rev. Patrick Cheyne, who, in support of Bishop Forbes, had
stepped into the controversial arena, preached and published "six
sermons on the doctrine of the most Holy Eucharist." For the
doctrines contained therein he was tried before the Diocesan Synod
of Aberdeen, which met on June Hth, 1858. By a small majority
the Synod decided against Mr. Cheyne, who was suspended from his
office of presbyter by the Bishop of Aberdeen. The Episcopal
Synod confirmed the sentence, the Bishop of Brechin dissenting and
protesting. DEPOSITION OF THE DEAN OP MORAY.
The Very Rev. James Smith was deprived of the office of Dean
of Moray by Bishop Eden for presiding at a meeting of the clergy,
held at Laurencekirk, in support of the position taken up by the
Bishop of Brechin and his sympathisers. Dean Smith was a truly
* Scottish Ecclesiastical Journal, vol. viii., pp. 19, 21, 69.

Pastor Duncan." 339

apostolic man, greatly beloved by his parishioners at Forgue and
Aberchirder.* " PASTOR DUNCAN."
Throughout the whole of this controversy Bishop Eden took a
middle course, and won respect and affection from the controver
sialists on both sides. He acted as arbiter in some of the points
at issue between the contending parties. In the Diocesan Synod of
A.D. 1858 he advised his clergy to keep out of the arena of con
troversy, and to address themselves " to the hearts," as well as " to
the heads" of their people. With much feeling, the bishop passed
a high eulogium at this Synod upon the Christian character of the
late Archdeacon Mackenzie. The latter, lovingly called "Pastor
Duncan " by his people, acted as their physician as well as their
priest. For many years he itinerated between the congregations of
Highfield, Arpafeelie, Fortrose, Dingwall, and Strathnairn, charges
separated from one another by many miles of moors, mountains,
rivers, and ferries. " I shall sadly miss him," said the bishop, "as
a friend and counsellor, and not less so as a most unwearied and
devoted priest of my diocese. His life was at once a lesson and
a reproach to the wealthy." j

APPEAL OF DEAN SMITH.
A motion was brought forward in the Moray Synod of a.d. 1859
expressing regret that Dean Smith had appended his name as
chairman to the Laurencekirk resolutions of January 20th, 1859.
This motion, being most unfair to the dean, whose case was pending
before the Episcopal Synod, was withdrawn in accordance with
Bishop Eden's advice. J The Episcopal Synod of a.d. 1859 dismissed
Dean Smith's appeal.

CLOSE OP EUCHARISTIC CONTROVERSY.
The Eucharistic Controversy in Scotland was virtually closed in
March, a.d. 1860, by the decision of the Episcopal Synod in the case
* Scottish Ecclesiastical Journal, vol. ix., pp. 101, 120.
\ Synod Becords of Moray and Boss, vol, i., pp. 137, 150, and Scottish
Ecclesiastical Journal, vol. viii., pp. 101, 111.
X Synod Becords of Moray and Boss, vol. i., pp. 151, 156.

340 Historic Episcopate in the Diocese of Moray.
of Bishop Forbes of Brechin. The charges against him were to a
certain extent found relevant, and the sentence was limited to a
declaration of censure and admonition.*
All parties rejoiced when the controversy came to an end, and it
must be said for the Scottish bishops that they discouraged further
prosecutions. The censure of a saintly bishop and the degradation
from his office of an aged and faithful presbyter were causes of serious
misgivings to many. Neither did it seem even-handed justice to
depose a presbyter and merely censure a bishop upon what was
practically the same charge. The Scottish bishops did not at first,
any more than their episcopal brethren in England, comprehend the
volume and strength of the movement for revivifying the Church.
Much alarm, too, was caused by the extreme language of the English
Romanizing party, and by the secession to Rome of its leading meui-
bers. In Scotland all was overruled for good. The Rev. Patrick
Cheyne was unconditionally restored by the same bishop who deposed
him ; Bishop Forbes lived and laboured for many years afterwards for
his diocese and beloved Church ; and above all, the Church was taught
the lesson that if progress was to be made in Scotland there must be
a toleration of differences ih matters of secondary importance. The
winning party in the controversy made no boast of their victory.
Had they done so, they would have worn but the fruitless laurels of
a Pyrrhic triumph. Prosecution for religious opinions is always akin
to persecution. A few more such prosecutions of the best and most
earnest clergy must have heralded ruin to the Scottish Episcopal
Church. The defenders received the sympathy of many whose
religious views were not the same as theirs, and during the whole of
the contest nothing was more marked than the moderation and
courtesy of Bishop Eden.
KINDNESS TO FATHERLESS CHILDREN.
The Diocesan Synod of 1861 was informed by the bishop that a
new mission had been opened at Craigellachie under very favour
able auspices. This mission afterwards developed into the church
and widely-known Orphanage of S. Margaret's, Aberlour, Strathspey,
under the fostering care of the Rev. Charles Jupp. Bishop Eden speci
ally noticed in the Diocesan Synod of a.d. 1861 the more than
brotherly kindness shown by the Established minister of Fortrose to
the Episcopal clergyman of that place on his death-bed. He not
* Scottish Ecclesiastical Journal, vol. x., pp. 48-56.

Bishop Eden elected Primus. 34 r
only attended upon him during his illness, but raised a fund for
his fatherless children after his death.*
BISHOP EDEN ELECTED PRIMUS.
On the 6th of July, 1862, Bishop Eden was elected Primus of
the Scottish Church in the room of Bishop Terrot, resigned. It
was a very critical time for the Church, as the General Synod was
about to meet to revise the canons, and especially that which re
lated to the Scottish Communion Office. Concerning this subject.
Primus Eden said to his Synod of a.d. 1862: — "Now that the
English bishops have, as I think, most ungenerously and unfairly
connected the removal of our disabilities with the removal of the
Scotch Office, and when now, but for totally different reasons, that
Office appears but too likely in a few years to be removed, is there
not a moral bar to our going to Parliament now for the removal of
our disabilities ? I, at least, under such circumstances, cannot." !
GENERAL SYNOD OP 1862-1863.
The General Synod constituted at Edinburgh on July 8th, 1862,
was continued by successive adjournments and prorogations until
Feb. 13th, 1863. The fourth canon in the Code then enacted gave
the laity a share in the election of a bishop. The thirtieth canon
of the same Code declared that the English Communion Office was to
be used at all consecrations, ordinations, and synods. Thus, on the
pretext that it was for the peace of the Church, the Scottish Com
munion Office was deposed from its primary position. The peace of
the Church could have been as easily secured by placing both Com
munion Offices upon an equal footing.
EASTERN AND AMERICAN CHURCHES.
In A.D. 1863, the Diocesan Synod of Moray petitioned the Scottish
bishops to take into consideration the subject of inter-communion
between the Eastern Church and the British and American Churches. J
LAST PENAL LAWS REPEALED.
Victory at last crowned the efforts of the Primus for the removal
of the disabilities affecting the Scottish clergy. A bUl for this pur
pose was framed by eminent English lawyers, and was recommended
* The Established minister was the Eev. Mr. Young, of Fortrose.
t Synod Becords of Moray and Boss, vol. i., 191-209. X nid., pp. 207-211.

342 Historic Episcopate in the Diocese of Moray.
to the acceptance of Parliament by the Duke of Buccleuch in the
summer of a.d. 1864. The debate upon the bill had the effect of
removing much ignorance, indifference, and misrepresentation, mili
tating against the Scottish Church. The Archbishop of York and
the Bishop of Durham having objected to the educational status of
the Scottish clergy, were promptly told by Bishop Tait, of London,
that candidates actually rejected at the entrance examination of
Trinity College, Glenalmond, had been accepted and ordained by
the Bishops of Durham and Carlisle. In the course of the dis
cussion. Bishop Wilberforce of Oxford said of the Scottish Com
munion Office: — "I have paid some attention to the particular
Office which has been spoken of, and I believe that so far from its
tendency towards Rome, any theologian whatsoever, knowing theo
logy and studying the question, would say that it is more remote
from the Roman view than our English Office." On the 22nd of
July the bill passed through the House of Commons, notwithstand
ing the obstinate opposition of a small minority. Sir William
Heathcote, member for Oxford, delivered the best speech in favour
of the bill.* The Diocesan Synod of Moray, in a.d. 1864, recorded
its special and grateful thanks to His Grace the Duke of Buccleuch
and Sir William Heathcote, for their able and unwearied exertions in
carrying the bill successfully through the two Houses of Parliament.
Since the passing of this just measure, preferment in England has
been open to clergymen in Scottish orders.!
DIOCESE OP CAITHNESS REVIVED.
An Episcopal Synod held in Edinburgh on October 6th, 1864,
formally united Caithness to the diocese of Moray and Ross, and
collated Bishop Eden to the revived see. The Primus now became
Bishop of Moray, Ross, and Caithness. |
CONDEMNATION OP BISHOP OOLBNSO.
The position of the Church in South Africa occupied the atten
tion of Anglican Churchmen in a.d. 1865. Bishop Gray, of Cape-
Town, the Metropolitan of South Africa, received the hearty and
expressed admiration of the Moray Synod of that year for his
courage, firmness, and devoted love of the truth shown in the
* Scottish Guardian, vol. i., p. 352.
t Synod Becords of Moray and Boss, vol. i., pp. 218-227.
X Scottish Guardian, vol. i. , p. 566.

Letter from Bishop Gray. 343
trial aud condemnation of Colenso, the heretical Bishop of Natal.
The question became complicated by the judgments given in Eng
land, which declared the letters patent creating dioceses, or ap
pointing bishops with ecclesiastical jurisdiction in colonies, to be
ultra vires. The Bishop of Cape-Town and his colleagues attracted
the sympathy of the Scottish Church, whose bishops would have
consecrated a successor to Bishop Colenso had there been no other
way out of the difficulty. As it was, they recommended the conse
cration to take place iu South Africa itself. In a.d. 1866, Primus
Eden was present in the Upper House of the Convocation of Canter
bury during the debate on the question of communion with Dr.
Colenso.* LETTER FROM BISHOP GRAY.
The following letter, written to Bishop Edeu iu 1868, gives some
idea of the anxieties endured by the brave-hearted Bishop of Cape-
Town on account of the Colenso case : —
"Exeter, January 23rrf, 1869.
"My Dear Bishop,
" I telegraphed to  immediately on my receipt of the Arch
bishop of Canterbury's letter this morning advising the postpone
ment of the consecration, to say that I withdrew my application to
the Scotch bishops for leave to consecrate in Scotland. I need
scarce say that I am very thankful to be able to release them from
a painful and embarrassing position, and that I shall never forget
how deeply indebted I, and the Church in Africa, are to you person
ally for your courage, faithfulness, and sympathy at this crisis. I
have no doubt that if the consecration had taken place in Scotland
that that act would have as much strengthened that Church, and
raised it in the estimation of all Christendom, as Bishop Seabury's
consecration did in a former generation. What the future is to
be, God only knows. The question now is not only whether the
weak and suffering Church in Natal is to stand or fall. The Church
of England is herself on her trial before the whole Church. She has
by the attitude which her bishops have assumed, left it to be inferred
that she regards Dr. Colenso as in communion with herself, and as
her true representative bishop in Natal. Unless she clears herself
of her present apparent complicity with heresy, she cannot stand
* Appendix. Synod Becords of Moray and Boss, vol. i. pp. 228-235 ;
and Scottish Guardian, vol. iii. , p. 276.

344 Historic Episcopate in the Diocese of Moray.
before God or man. I am sure that your approaching Synod will
not repent of doing whatever may be needful to clear your
Church of all suspicion of being in communion with one whom the
Church in South Africa has been constrained to depose from his
office for flagrant heresy. You are a free Church, not trammelled
with those State restrictions which bid fair to compromise, if not
destroy, the character of the Church of England as a true wit
ness for Christ in these days. — Believe me, my dear bishop, your
faithful brother in Christ, R. Capb-town."

DEATH OF THE REV. JOHN KEBLE.
The Rev. John Keble, the accomplished author of The Christian
Year, and the source and spring of the Oxford movement, died in
1866. PRIMUS EDEN's' visit TO RUSSIA.
In May 1866, Primus Eden left Britain for S. Petersburg and
Moscow, to hold confirmations of English residents in Russia. He
arrived in S. Petersburg on May 23rd, and on the following Sunday,
which was Whitsunday, according to the Russian calendar, he con
firmed upwards of fifty candidates in the presence of a crowded con
gregation. On the following Sunday other fifty-five were confirmed
in the handsome chapel of the British factory in the city. Much
good was done in Russia by siicb visitations of Anglican prelates ;
they revived the national as well as the religious feelings of the
British exUes. The bulk of the English population consisted of
cotton-spinners and mechanics, who were in receipt of excellent
wages. Unlike the Germans, the English and the French races
would not amalgamate with the Russians. They usually married
their own country-people, and few of them remained to die in
Russia. The subject-matter, tone, and manner of delivery of Primus
Eden's addresses were much appreciated. It was at the request of
Bishop Tait of London that the Scottish primate held these confirma
tions in the principal cities of northem Russia.

INTBR-COMMUNION.
The Primus resolved to make use of this opportunity to ascer
tain what might be the feelings of the members of the Orthodox

Russian Bishop Ivan. 345
Church in Russia towards the Anglican Communion. With this
view he received from the Rev. Eugfene Popoff, chaplain to the
Russian embassy in London, letters of introduction to Count Poutia-
tine, the late Minister of Public Instruction, and to his Excellency
Count Tolstoy, the then Minister, who held also the important office
of Ober Procureur of the most holy Russian Synod.
RUSSIAN BISHOP IVAN.
Two days after the Primus arrived in the Russian metropolis, he
was taken by Count Poutiatine to the Alexander-Nevsky Spiritual
Academy, the Theological Training College for the priests of the
diocese of S. Petersburg. There he was introduced to the Suffragan-
Bishop Ivan, the rector of the Academy. The first question put by
the Russian bishop to the count was, " Is the bishop favourable to
the union of the Churches ? " His eminence then invited the Scot
tish bishop into his house, where a very interesting conversation took
place on the subject of Union. Bishop Ivan having said that the
Thirty-nine Articles required explanation, the Primus pointed out that
they had been formed to establish concord touching true religion
among the clergy of the Church of England. It was remarked by
this Russian bishop that up to a certain period there was no question
as to the validity of the Anglican episcopal succession. Being asked
what period he alluded to, he replied, the Reformation. He said
there seemed to be a flaw in Archbishop Parker's consecration. The
Primus assured him that we possessed the most satisfactory evidence
of Parker's consecration ; whereupon he observed that this difficulty
being removed " there could be no question as to the validity of the
English succession." Bishop Ivan said that neither in the English
nor Scotch Offices was the language of the consecration prayer suffi
ciently clear, as it did not positively declare that there was such a
change iu the elements as was implied in the word fiiTujSdWuiv of
their Liturgy. To this Bishop Eden answered that "it was our
Church's special care to restrict her language on this mysterious sub
ject as much as possible to that of Scripture, and to avoid every
attempt to define so great a mystery." The Russian bishop conducted
his distinguished Scottish visitor over the Academy, showing him the
library and the dormitories of the students, who took a great interest
in the union of the Churches. In such interviews the subject of
union was invariably introduced by the Russians themselves.

346 Historic Episcopate in the Diocese of Moray.

COUNT TOLSTOY.
The Primus had also an interview with the Count Tolstoy, who
took a lively interest in the subject of reunion. The Count hoped
that steps woiUd be taken, by means of proper translations, for
making the members of the Anglican and Russo-Greek Churches
acquainted with the authorised teaching of their respective Com
munions. Much was "to be gained," he said, "by friendly inter
course,'' but nothing by the overt act of individuals to force on
communion prematurely. A few days afterwards. Bishop Eden met
a distinguished company at Count Tolstoy's table, among whom
were his Imperial Majesty's confessor, and four bishops who had
been invited to meet him.

PHILARBT, METROPOLITAN OP MOSCOW.
On the 26th of May, the Bishop of Moray went to Moscow, where
he had au interview with the venerable Philaret, Metropolitan of
Moscow. Regarding the English Confirmation Service, Philaret
asked why, as we believed that inward grace accompanied the
laying on of hands with prayer, we did not regard Confirmation
as a sacrament. Bishop Eden answered that Confirmation was
regarded in the Anglican Church as &, sacramental rite from its two
characteristics of the outward sign and the inward grace ; but that
in that Church only two rites were held to be sacraments, which
had been instituted by Christ Himself. The Russian prelate then
observed on the subject of reunion, "The bishops and learned
men on either side may be able to reconcile the differences between
the Eastern and the Anglican Churches, but the difficulty will be
with, the people." He was told that there would be the same diffi
culty in England, because the mass of the English people thought
the Eastern Church to be much the same as the Roman. His
eminence replied to this, " If the people of England think that the
Eastern Church is like the Roman, I am not surprised that they
should entertain a strong feeling against it." This gentle, pious,
and humble Russian prelate gave away in charity almost the whole
of his large income. It was most affecting, the Scottish Primus felt,
to observe how the heart of this good bishop, then in the eighty-
sixth year of his age, and the fiftieth of his episcopate, yearned
towards the unity of Christendom.

Bishop Leonidas. 347

BISHOP LEONIDAS.
The following evening, the Primus had an interview with Bishop
Leonidas, one of the suffragans of Moscow, who had invited Count
Alexis Bobrinsky to meet him. Bishop Leonidas was interested in
reunion, but what he requested to be told about was the history and
condition of the Scottish Church. On learning that the bishops in
Scotland had then no ofiicial residences, he expressed the hope that
" ere long every Scottish bishop would have his official residence, and
in every official residence his own private chapel." Bishop Leonidas
and Bishop Eden parted with the kiss of peace.

THE GRAND DUKE CONSTANTINE.
When the Primus retumed to S. Petersburg, he received a com
munication from Count Tolstoy, that his imperial highness the
Grand Duke Constantine would be glad to receive him at his palace,
about twenty miles from the capital. Almost as soon as the Primus
arrived at the palace, the Grand Duke entered upon the same in
teresting subject of reunion. It was a matter, he said, in which he
took a lively interest, considering it to be one " in which all Chris
tians ought to feel an interest, for he was sure it must be pleasing to
our Lord Jesus Christ to see any attempt being made to accomplish
the object of His last prayer, that we all may be one.''
Primus Eden met other learned and distinguished persons in
his visit to Russia, some of them, as he surmised from their names,
being descendants of the Jacobite exiles from Scotland after the
rebellions of 1715 and 1745. In all cases the subject of the revival
of inter-communion between the Churches was introduced by the
Russians, and not by the Scottish Primate.* The Primus informed
his clergy, in the Diocesan Synod of 1866, of what he had learned in
Russia about inter-communion between the Anglican and Eastern
Churches. He told them that the Eastern Church Association had
been formed in England to inform the English public concerning the
state and condition of the Eastern Churches, and to make known the
doctrines of the Anglican Church to the Christians of the East.!
" Primus Eden's letter to the Eev. Chancellor Massingbevd, published
in 1867 by the Messrs. Eivington, and the Scottish Guardian, vol. iii., pj).
275, 321.
t Synod Becords of Moray and Boss, vol. i., pp. 236, 253.

348 Historic Episcopate in the Diocese of Moray.

HISTORY OF S. ANDREW'S CATHEDRAL, INVERNESS.
The first work of the Primus, when he returned from Russia, was
to make preparations for laying the foundation stone of his cathedral.
At Elgin he had seen the grey but glorious ruins of the former church
of Moray, erected by Andrew de Moravia, and he determined to
raise up again, though in a humbler way, "the foundations of many
generations." In December, a.d. 1853, shortly after he took up his
residence in Inverness, Bishop Eden recommended to his clergy and
laity the proposal to build a cathedral in the capital of the Highlands.
Some scouted the idea as being Utopian, but others were pleased,
and subscriptions began to flow in. The idea of the Primus was
that the cathedral system, with the bishop, and the chapter as the
council of the bishop, should be the living heart of the diocese. He
did not propose to follow the English model. That he considered
impossible, both from the poverty of the Scottish Church and her
freedom from State interference.*
NUCLEUS OF CATHEDRAL CONGREGATION.
The cathedral congregation had its origin in a mission begun in
Academy Street, Inverness, in a.d. 1853, by the Rev. John Comper,
whom the bishop had transferred from Nairn to assist in this work.
The room in Academy Street was also used for a girls' school, and
soon became too small for the increasing congregation. In a.d. 1856
Bishop Eden purchased for the mission services a building which,
originally used as a Free Church, had by a strange vicissitude
become the property of the famous "Lion Hunter," Mr. Gordon
Gumming. Where the latter had then exhibited his African spoils,
more glorious spoils were to he gathered in than those of the
chase.! SITE OF CATHEDRAL.
It had been originally intended to erect the new cathedral on
the Castle Hill, but this site was abandoned for a beautiful stance on
the other side of the River Ness. In a.d. 1863 the amount promised
for the cathedral was £8000, and great was the disappointment when
this was found not to be avaUable, as the largest donor had become
insane. * Scottish Ecclesiastical Journal, vol. iii., p. 280, and vol. iv., pp. 14, 15.
t Ihid., vol. vi., pp. 21.

Laying of Foundation Stone. 349

LAYING OF THE FOUNDATION STONB OF THE CATHEDRAL
AT INVERNESS.
Nothing daunted, the Primus and the mission congregation
resolved in a.d. 1864 to raise £10,000 for the erection of the ca
thedral. The first list of contributions amounted to £3600, and so
popular did the proposal become in Invemess that many Presby
terians contributed to the fund. The site chosen was near the place
where the river broadens into a tranquil and translucent basin;
known as the Silver Pool. The foundation stone was laid on October
17th, 1866, by Archbishop Longley of Canterbury. The procession
to the site had a most picturesque appearance as seen from the
opposite side of the river, the uniforms of the Artillery Volunteers
and of the Highland Light Infantry Militia, who formed a guard of
honour, contrasting well with the white robes of the bishops, clergy,
and choristers. After prayer by the Archbishop of Canterbury, the
strains of S. Bernard's hymn, " To thee, 0 dear, dear country," rose
sweetly and effectively from the lips of the assembled throng. The
stone having been laid by the Archbishop in the name of the Holy
Trinity, the great multitude heartily responded " Amen." The
Bishop of North Carolina and all the bishops of the Scottish Church
were present at this memorable ceremony. When the day's proceed
ings were over, Primus Eden went home and wrote in his diary
that he would never forget the kindness he had received that day
from the Presbyterians of Inverness.
ERASTIANISM IN THE "TIMES."
Shortly after this, an article appeared in the Times, written by
Dr. Gumming, and commenting severely on the Archbishop's action in
laying the foundation stone of the cathedral. The Erastian spirit of
the article was seen in every line, and was sharply criticised in some
of the leading periodicals of the day. It had the effect, too, of mis
leading those in high quarters who had to be assured by His Grace
that what he had done was not at all likely to lead to " a rising of
the Covenanters." The kindly action of Archbishop Longley to the
humble branch of his own Communion in Scotland will be told in
after days as a memorial of him, and has no doubt received its due
award at the court of the King of kings.*
* Scottish Guardian, vol. in., pp. 512, 522, 537, 556, 562.

350 Historic Episcopate in the Diocese of Moray.

SOLEMN OPENING OP CATHEDRAL.
The opening of the cathedral took place upon September 1st,
1869, the select preachers being Bishop Wilberforce of Oxford and
Bishop Claughton of Rochester. Dean Hook, who had been in
vited to preach, was obliged to decline on account of other engage
ments. The Diocesan Synod of the same year ratified the cathedral
statutes, which, having been found unworkable, were revised in a.d.
1892.*

CONSECRATION OF THE CATHEDRAL.
Tuesday, September 29th, 1874, was the day appointed for the
consecration of the cathedral. There were present at the solemn
ceremony the Primus of the Scottish Church, the Bishops of Derry,
Bombay, Edinburgh, Brechin, Aberdeen, Argyll, and a goodly array
of white-robed clergy from all parts of Scotland. Canon Liddon was
to have taken part in the services, but his engagements prevented
him, as he said, from showing his " respect to the Church of Jesus
Christ in Scotland," " witnessing as she does in honourable poverty
to revealed truths." His place as preacher was ably supplied by
Bishop" Alexander of Derry, the poet-prelate of the Church of Ireland.
The text was, " If there be a messenger with him, an interpreter,
one among a thousand." From this the preacher delivered a most
eloquent sermon upon the ministry of the Holy Angels, and the
present position of the Scottish Church. Speaking of the religious
past in Scotland, he said, " It gave to the people of this country a
high standard of pure morality ; nay, to go higher than that, the
picture in Burns' 'Cottar's Saturday Night' was surely sweet and
pure. If the prevalent notions of the Sabbath had at times spread
a Judaic gloom over these Highland hills, no fair thinker would deny
that they had often given to the labourer and the mechanic a golden
spot in the work-day heaven."
The sermon at the evening service was preached by Bishop
Douglas of Bombay, himself a Scotchman. The preacher contrasted
the Scottish Church of the day with what she was when S. Andrews
Cathedral was completed from the spoils of Bannockburn. He also
referred to the landing of S. Columba in Scotland, and his meeting
with the Pictish King at Craigphadric, near Inverness.
* Synod Becords of Moray and Boss, vol. i., pp. 2GS-2S3.

Consecration of Cathedral. 351
At luncheon, in the afternoon, in the Northern Meeting Build
ings, interesting speeches were made. The Primus, in proposing
the health of Her Most Gracious Majesty, Queen Victoria, observed :
— "Whatever may have been the names used or omitted by Epis
copalians in their public prayers in former days, there was, this
day, but one heart and one feeling when they prayed to God for
Queen Victoria." Bishop Forbes, the saintly diocesan of Brechin,
said that he spoke as a Scottish bishop, and as a Scotchman of the
Scotch. "It is remarkable," he added, " to see how, in every depart
ment of Church life, fervour has increased during the last half-
century, and I only hope and pray that the work of the next
half-century may be parallel to it. ... I am sure this must be
oue of the most gratifying moments in his (the Primus's) life. He
has seen, as it were, the culmination of a long series of earnest, self-
denying, zealous services in the work of his diocese. It has not
been the consecration of S. Andrew's Cathedral, but it has been the
consummation of the Primus's episcopate."
The poet-Bishop of Derry spoke of the two short visits he had
paid to Scotland, and declared that the memories he would most
fondly cherish would not be the magnificent scenery and the magic
lights and shadows on the hills, but "the services of that day," and
" the fair cathedral which had been raised by the liberality of Scottish
Churchmen beside the clear flowing waters of the Ness.''
The Bishop of Brechin spoke of the self-denying labours of the
Primus. Few, however, knew at the time how great a self-sacrifice
he had made. H« spent on the erection of the cathedral and the
purchase of the ground for the bishop's residence a large part of his
fortune. To outsiders the building of the cathedral seemed to be
accomplished " with a rapidity unexampled in the history of cathe
dral construction"; it rose, said Lord Waveney, "like an exhalation
from the deep." But it was a work requiring from the Primus
courage and perseverance in no ordinary degree. One anniversary
of the opening of the cathedral was celebrated by special services,
and the Primus in his sermon explained the nature of the cathedral
system. Next morning he received a , letter from a Mr. Wood, of Rugby,
from the Caledonian Hotel, Inverness, in which he said that he was
in the cathedral on Sunday, and " was deeply grieved at hearing of
the heavy debt upon the beautiful cathedral." He trusted soon to
hear that the whole debt was liquidated, and enclosed a cheque for

352 Historic Episcopate in the Diocese of Moray.
£500 towards that object. Such instances of generosity were rare,
but they cheered the heart of him who was building again the old
waste places of the Church of Moray. The cathedral cost more than
£18,000. On the evening of the consecration day the Primus wrote
in his diary before he retired to rest — "Non nobis, Domine. But all
glory, and honour, and praise, and thanksgiving be to the Father,
and to the Sou, and to the Holy Ghost. As it was in the beginning,
is now, and ever shall be, world without end. Amen."
The Inverness Cathedral was built from the designs of Mr. Alex
ander Ross, now (in 1893) the honoured Provost of the Highland
capital. The building, which is in itself a satisfactory proof of the
cultured taste of its eminent architect, will have a more imposing
appearance when the new Chancel and Chapter House and the two
spires have been erected. Its style of architecture is technically
known as the Late Decorated.*
FIRST PAN-ANGLICAN CONFERENCE.
The first Pan- Anglican Conference met at Lambeth, in a.d. 1868,
the Archbishop of Canterbury having invited to the meeting all the
prelates of the Anglican Communion. In the Council, the calling of
which had been suggested eighteen years before by the American
Bishop of Vermont, the Primus and the Scottish bishops took their
places. The aged Bishop of Vermont was there himself, seated next
to Primus Eden. " One chair was vacant in that assembly," said the
Primus to his Diocesan Synod of that year, " which should have been
filled by a bishop in South Africa. But that bishop had been deposed
for heresy by ecclesiastical authority. That deposition was recognised
by the bishops of the Anglican Communion assembled at Lambeth,
and no sound of disapproval was heard from any quarter in that great
assembly, when the Archbishop informed us that he had not sent an
invitation to Dr. Colenso." !
THE MOUND OP THE FAIRIES.
The hill of Tomnahurich, or " The Mound of the Fairies," is a
detached mass of gravel nearly 200 feet high, springing up from the
valley of the Ness, with a smooth level summit of about twenty
acres. The top is reached by a winding carriage road, passing
through beautiful plantations of fir and oak trees, and commanding
* Scottish Guardian, vol. ix., p. 158, and Appendix.
f Synod Becords of Moray and Boss, vol. i., pp. 254-259.

Disestablishment of the Irish Church. 353
magnificent views in all directions. At the request of some of the Epis
copalians of Invemess, the Primus consecrated the new cemetery on
this " Fairy Mound," the ceremony taking place on March 14th, 1868.*
DISESTABLISHMENT OF THE IRISH CHURCH.
The Diocesan Synod of 1868 met on September 15th, in the
Mission Church, Inverness. In his charge the Primus referred to
the disestablishment of the Irish Church, and the state of the
marriage law in Scotland.
His lordship informed the Synod that in February last he had
received an application from the Metropolitan of Cape-Town, in which
his suffragan-bishops then in England concurred, requesting per
mission to have the use of a church in one of the dioceses of Scot
land, in which they might be allowed to consecrate the Rev. Mr.
Macrorio for the Church in Natal, where a vacancy had taken place
on account of the deposition of Dr. Colenso. The Archbishop of
Canterbury, when applied to by the Primus, saw no objection to the
consecration taking place in Scotlaud. Meeting on February 29th,
1868, the Scottish bishops were inclined to give a favourable answer
to the application of their African brethren. "At the same time
they were strongly and unanimously of opinion that, in regard to
the future interests of the Church in South Africa, it would be most
desirable that the consecration should take place, if possible, within
the province of Cape-Town itself." !
ADMISSION OP THE LAITY INTO SYNODS.
The special Synod of May 4th, 1870, summoned in virtue of a
remit from the Episcopal Synod, took into consideration the proposal
to admit the laity into the Synods of the Church. The meeting
decided that it was consistent with Holy Scripture and ecclesiastical
precedent, and highly expedient that the voice of the faithful laity
should be heard in the Councils of the Church. It was also passed
unanimously that, with the exception of the power of veto upon
doctrinal points reserved for the bishops and clergy, the laity should
speak and vote as freely as the clergy. The Synod respectfully
requested the College of Bishops to call a General Synod for the
purpose of carrying these resolutions into effect, and consider at the
same time the subject of cathedral institutions. J
* Scottish Witness of 1868, p. 65.
t Synod Bee. of Moray and Boss, vol. i., pp. 260-267. X Ibid., pp. 284-292.

354 Historic Episcopate in the Diocese of Moray.

ANNUAL DIOCESAN SYNOD OP 1870.
S. Andrew's Cathedral, Inverness, was the meeting place of the
Synod in October 27th, 1870. In his charge the Primus was able
to report that on May 13th of that year he had consecrated the
new church of S. John's, Wick, in the county of Caithness ; and that
new missions had been commenced at Craigellachie and Grantown.*
CONSECRATION OP A BISHOP IN INVERNESS CATHEDRAL.
The Diocesan Synod was held in S. Andrew's Cathedral, Inver
ness on September 27th, 1871. An event of unusual interest had
taken place in the cathedra], Invemess, on S. Andrew's Day, 1870.
This was the consecration in the Church of Moray of the new Bishop
of the Orange Free State, the Right Rev. A. B. Webb, formerly
rector of Avon Dusset in Warwickshire. After this and other events
of the past year had been referred to by the Primus, the Synod took
up the important subject of Foreign Missions, recommending them
to the attention of the College of Bishops. The Rev. G. T. Carruthers,
a clergyman of the diocese of Calcutta, and a native of Invemess,
having applied to the Primus to send a clergyman to Chanda, an
Indian heathen city of 20,000 inhabitants, the Synod cordially sup
ported the application. The Bishop of Calcutta had sanctioned Mr.
Carruthers' letter to the Primus.! Much practical help has been
sent to the Chanda Mission since this application was made.
THE ATHAN ASIAN CREED.
At a special Synod held in S. Andrew's Cathedral, Inverness, on
April 18th, 1872, resolutions were unanimously passed in favour of
the retention, in all its integrity, of the "Athanasiau Creed" in the
Prayer Book of the Church. These resolutions were called forth by
the discussion then going on in the Church of England affecting the
use of the Athanasiau Creed, some rashly proposing to alter it with
out consulting the other branches of the Anglican Communion. %
ANNUAL DIOCESAN SYNOD OF 1872.
This Synod, which met on November 5th, 1872, in the cathedral,
Invemess, had nothing of exceptional importance to discuss, the
business being chiefly of a routine nature. §
* Synod Bee. of Moray and Boss, vol. i., pp. 292-299. f Ibid., pp. 300 307.
X Ibid., vol. ii., pp. 1-15. § Ibid., pp. 16-20.

The Lay Question. 355

THE LAY QUESTION.
The Diocesan Synod of 1873 was the first occasion of the kind
since the commencement of his episcopate at which the Primus was
unable to be present. A motion proposed by the Rev. J. Brodie-
Innes of Milton-Brodie, and carried unanimously, was to this effect :
" That in the present condition of the Church in Scotland, it is not
desirable to introduce the laity to the Synods, at present composed
of bishops and clergy." At the same time the Synod recommended
that the clergy and laity should meet together in committees or
councils, to carry out matters of practical administration and finance
— "doctrine and discipline being distinctly excluded from the con
sideration of these committees."* PRIMUS EDEN'S HEALTH.
As early as 1874, it was whispered among the clergy of the
diocese that " the life of the Primus was hanging on a thread," and
that he was threatened with "creeping paralysis." In April of that
year he was in London improved in health, but unequal to much
work. The safe arrival of the gallant 42nd Highlanders, in which
his son was an officer, from the African war, no doubt did much to
impart to him new life and vigour. The idea of buUding a residence
at Invemess for the bishops of Moray took definite shape this year,
and it was hoped that the subscriptions would soon mount up to the
estimated £6000.! CONSECRATION OF S. JOHN's CHURCH, INVERNESS.
The Diocesan Synod met in the cathedral, Inverness, on October
5th, 1874, the Primus and fourteen of the clergy being present.
The Primus in his charge alluded to the fact that last year for the
first time in his episcopate he had been absent from their delibera
tions ; he, however, quite concurred with the opinion of his clergy
expressed at that time about the admission of the laity into the
Synods of the Church. His own opinion on the subject was un
changed, though he thought it was not prudent in the meantime to
press the question. Two days after the consecration of the cathe
dral, the Primus consecrated the Church of S. John, Inverness, t
* Synod Becords of Moray and Boss, vol. n., pp. 25-31.
¦f Scottish Guardian, vol. vii., p. 202.
X Synod Becords of Moray and Boss, vol. ii., pp. 37-41.

356 Historic Episcopate in the Diocese of Moray.

IMPROVEMENT IN CHURCH SERVICES.
The Diocesan Synod assembled in the cathedral, Invemess, on
October 5th, 1875, the Primus and thirteen clergy being present.
In his charge the Primus spoke of "the very great improvement
that had taken place in the manner in which the Divine Services of
the Church had been condu.cted " in the various congregations of the
diocese. He also made a statement of the progress made in the diocese
during the past year.* SPECIAL SYNOD OP 1876.
A special Synod of the diocese of Moray, Ross, and Caithness
was held in the cathedral, Inverness, on June 14th, 1876, to elect a
delegate of the clergy for the approaching General Synod. The
Very Rev. Dean Christie presided, and the Rev. John Ferguson,
Synod Clerk, was duly elected.!
DIOCESAN SYNOD OP 1876.  ALTERATIONS IN THB CANONS.
This Synod met in the cathedral on August 29th, 1876, the
Primus and ten of the clergy being present. After the delivery of
a charge by the Primus, the Synod carefully considered the suggested
alterations in the canons. \
THE REPRESENTATIVE CHURCH COUNOIL.
The Church Society having been found unequal to the task of
raising funds to meet the wants of the Church in its altered cir
cumstances, a Church Finance Conference was held in Edinburgh
in 1875 and 1876. In April, 1876, the Conference framed and
adopted a constitution for the Representative Church Council, a
new financial body which was to be the organ of the Church in
matters of finance. It was to be composed of the bishops, the
deans, all the instituted or licensed presbyters of the Church, a
lay representative from each incumbency and licensed mission, and
other official members. Canon xlii. of the 1876 Code of Canous
sanctioned the formation and constitution of the Representative
Church Council, recognising it as the organ of the Church in
matters of finance only. In Canon xlv. of the Code of 1890
it was enacted that the Representative Church Council should be
* Synod Becords of Moray and Boss, vol. ii., pp. 45-52.
t Ibid., pp. 53, 54. + Ibid., pp. 59, 60.

General Synod of 18^6. 357
recognised as the organ of the Church in matters of finance, "but
shall not deal with questions of doctrine or worship, nor with
matters of discipline, save to give effect to canonical sentences of
the Church." No changes in the constitution were to be valid
unless submitted to and approved of by the Episcopal Synod.
Since its formation the Representative Church Council has done
splendid work for the Church, raising every year more than £12,000
for the Clergy Fund alone, and largely increasing the amounts
gathered for Home and Foreign Missions and other purposes.
THE GENERAL SYNOD OP 1876.
The General Synod of 1876 was called into existence mainly
to sanction the formation and constitution of the Representative
Church Council. Besides doing so, it greatly improved the Code
of 1863. The 1876 Code was formally enacted on November 16th,
1879. The Lower House in this General Synod expressed a wish
to specify a uniform and higher standard of attainments for all
candidates for Holy Orders ; but the bishops, speaking through
the Primus, declined to give up their dispensing power. The
Primus insisted that the surrender of this power would make it
impossible for himself and his colleagues to find clergymen for
some of the poorer charges.
THE RESTORATION OF THE SCOTTISH METROPOLITAN.
The Diocesan Synod which met on August 29th, 1877, trans
acted routine business only. A special Synod, held at Inverness
on December 13th of the same year, took into consideration the
proposal to restore the office of Metropolitan in the Scottish
Church. The meeting voted unanimously in favour of the re
storation of the ancient office as being desirable for the complete
organisation of the Church. It was also the opinion of the Synod
that, during the rest of his life-time, the present Primus should
hold the office of Metropolitan.*
PAN-ANGLICAN CONFERENCE OP 1878.
In his charge to the Diocesan Synod of Moray, on October
2nd, 1878, the Primus made special reference to the Lambeth
Conference, which had been held in July of the same year. He
said that one hundred archbishops and bishops were present, and
* Synod Becords of Moray and Boss, vol. ii., pp. 61-64.

358 Historic Episcopate in the Diocese of Moray.

took part in the proceedings, and that he was sure the Conference
would bear fruit, and mark an important era in the history of the
Anghcan Church. "The Scottish Church," observed the Primus,
"stood in that Conference exactly in the position of several other
branches of the Anglican Church. They were all one Episcopate,
and they were all charged with the same solemn commission, to
maintain and spread the faith as it was once given to the saints." *
The Primus being absent from the Diocesan Synod of September
9th, 1879, only the ordinary business was disposed of.

FREE AND OPEN CHURCH MOVEMENT.
The Primus was a strenuous supporter of the movement. It
having been reported that some of the seats in Inverness Cathedral
had been appropriated, the Diocesan Synod of August 26th, 1880,
expressed itself in favour of a free and open cathedral.!

SYNODS OF 1881, 1882, AND 1883.
In the Diocesan Synods of 1881, 1882, and 1883, the steady and
quiet progress of the Church in every part of the diocese was duly
recorded. At the Synod of 1883, the Primus urged strongly upon
the clergy the necessity of using their influence against the Deceased
Wife's Sister's Bill. On the same occasion he thanked the Bishop of
Calcutta for his recent visit to the diocese, with the view of promot
ing the cause of our mission at Chanda. This was the last time the
Primus presided over his Diocesan Synod. |

THE SEABURY CENTENARY.
The Centenary Commemoration of the consecration of the first
American bishop was held in Scotland in October, 1884. One hundred
years had passed away since Dr. Seabury was consecrated at Long Acre,
Aberdeen, as the first bishop of " Columbia's primal see " ; and on the
suggestion of Primus Eden the centenary of that event was cele
brated in Aberdeen. Distinguished Churchmen came from America
to join in the celebration, the principal being the Bishops of Connec
ticut, Albany, Fond du Lac, Minnesota, Westem Michigan ; Professor
* Synod Becords of Moray and Boss, vol. ii. , pp. 69-73.
-^Ihid., pp. 83-91. Xlbid., pp. 97-127.

Seabury Centenary. 359

Hart, Hartford College, Connecticut ; Drs. Beardley and Hale, Pro
fessor Seabury, and the Revs. T. Scott Bacon, S. Crockett, S. F-
Jarvis, and W. F. Nichols. Dr. Hale and Dr. W. F. Nichols are now
assistant-bishops of Springfield and California respectively. These
American bishops have their episcopal succession from Bishop Sea
bury and the prelates who ¦were afterwards sent out from England.
The latter were Bishop William White and Bishop Samuel Provoost,
consecrated by the Archbishop of Canterbury and other English pre
lates on February 4th, 1787. Bishop James Madison, of Virginia, was
afterwards consecrated by the Archbishop of Canterbury and some of
his episcopal colleagues. All the Scottish bishops were present at
the celebration except the aged Primus, who was disabled by sickness.
The Anglican bishops assembled at Aberdeen on this joyful occasion
were — the Bishops of Winchester, Down and Connor, Meath, Carlisle,
Gibraltar, Maritzburg, and Bishop Tozer. The commemoration pro
per began on Tuesday, October Sth, when the Bishop of Connecticut
preached an eloquent sermon in S. Andrew's Church, Aberdeen, from
the text, " Thou shalt see, and flow together, and thine heart shall
fear, and be enlarged ; because the abundance of the sea shall be
converted unto thee, the forces of the Gentiles shall come unto thee."
Isaiah Ix. 5.
The central ceremony of the commemoration took place on
Wednesday morning in S. Andrew's Church, Aberdeen. Prior to
the reading of the Epistle and Gospel in the Communion Service, the
Rev. W. F. Nichols presented the diocese of Aberdeen with a beauti
ful silver chalice and paten from the diocese of Connecticut. The
Bishop of Aberdeen in receiving the gift thanked the Church in
Connecticut for this expression of faith in God and of love to the
Scottish Church. At the conclusion of- the Communion Service au
Episcopal Synod was held, in the proceedings of which the Bishops of
the American Church were invited to take part. Bishop Williams,
of Connecticut, then presented to the Scottish bishops an address
from the House of Bishops of the American Church ; and on the
other hand, the venerable Bishop Wordsworth, of S. Andrews, de
livered to Bishop WiUiams an address from the Scottish College of
Bishops to the bishops of the United States of America. Another
address, to which Bishop Wordsworth read a reply, was from the
diocese of Connecticut to the bishops of Scotland. The proceedings
of the Episcopal Synod ended with the presentation of a pastoral staff
to the Bishop of Connecticut from members of the Scottish Church.

360 Historic Episcopate in the Diccese of Moray.
A public meeting was held on Wednesday evening in the Music
Hall of Aberdeen, where close upon . 3000 people assembled. The
meeting was addressed by the Bishops of Aberdeen, Minnesota, Win
chester, Albany, and by the Rev. J. M. Danson, R. T. N. Speir, Esq.,
of Culdees, and others. The most telling speech of the evening was
that of Dr. Whipple, Bishop of Minnesota, the apostle of the Indians.
His tall spare figure created as much sensation at the Seabury Com
memoration as did the appearance of Bishop Low at Leeds long
years before. When he was addressing the large meeting at Aber
deen every muscle in his bodily frame seemed to be quivering with
emotion. And when he told of the Red Chief, the quondam hero of
the tomahawk, the war-whoop, and the massacre, professing his belief
in Christ on his dying bed, and ordering a cross of wood to be erected
over his grave, a thrill went through the great assembly.
The culminating point of the Seabury Centenary Commemoration
was reached on October 14th, 1884, when a grand and imposing
service of thanksgiving was held in the cathedral of the English
metropolis. Thirty Anglican bishops were present from the English,
Scottish, American, and Colonial Churches, and the congregation
numbered nearly 3000. The sermon on this occasion was preached
by the Archbishop of Canterbury. Celebrations of the Centenary
were also held in Hartford, Connecticut, New York, and Long Island.
The one great drawback was the absence of the Primus. It dis
appointed him very greatly not to be able personally to share in the
commemoration of an event in which one of his predecessors. Bishop
Petrie, had acted so prominent a part. But he gave some of the
American visitors a Highland welcome to Edencourt, Invemess, and
this was some compensation for his disappointment.* All the pro
ceedings of the commemoration were of the most enthusiastic and
harmonious character.
PROGRESS OF THE AMERICAN CHURCH SINCE 1784.
The Triennial Convention of the Episcopal Church of the United
States of America met in 1892, and adopted a new standard Prayer
Book, the alterations made being principally those of punctuation.
At this meeting it was stated that there were on the active list in
the American Church 72 bishops, 3965 priests, and 313 deacons.
The Convention formally adopted the principles laid down by the
Lambeth Conference of 1888 for the reunion of Christendom.
* Scottish Church Directory of 1884, pp. 164-168, and of 1885, p. 157.

Death of Primus Eden. 361
DEATH OP PRIMUS EDEN.
In the early summer of 1884 the Primus was seized with a shock
of paralysis, which took away the power of his right side. He was
not able to be present at the Diocesan Synod on September 3rd,
1884. A message from the disabled prelate was read to the Synod,
in which, among other things, he referred to the coming Seabury
Centenary to be observed on October 8th that same year. The
clergy were requested by him to interest their flocks in that com
memoration, because "the consecration of Dr. Seabury marked the
commencement of a new era in the history of their Church.'' Having
expressed a wish to see some of the clergy in his sick-room, they were
admitted to see him two at a time. Before leaving the room, they
knelt down before him to receive his blessing, which he gave, holding
up his left hand. The mental faculties of the Primus continued un
impaired to the very last, so that, with the assistance of his son.
Canon Eden, he was able till shortly before his death to transact the
ordinary business of Primus. In the summer of 1885, Bishop Kelly
was elected as his coadjutor. Primus Eden appeared for the last
time in public at a meeting of the Episcopal Synod, held in Edencourt,
in August, 1885, and all wondered at the able way in which he pre
sided over the meeting. On August 26th, 1886, the aged Primus
passed quietly to his rest, all the members of his family being present.
His long illness and his recent resignation of the office of Primus had
prepared his friends at a distance for the announcement that his
sufferings were over.* FUNERAL OP PRIMUS EDEN.
The remains of the late Primus were consigned to their last rest
ing place in Tomnahurich Cemetery, on Wednesday, September 1st,
1886. A solemn service was held in the cathedral, in which the
Very Rev. Dean Ferguson and the Rev. J. Brodie-Innes of Milton-
Brodie took part. The procession, on its way to Tomnahurich, passed
through a crowd of spectators, looking on reverently, and with heads
uncovered. In the funeral train were five bishops of tho Scottish
Church ; clergy from the diocese, aud from other parts of Scotland ;
the provost, magistrates, and town council of Inverness, preceded by
the halberdiers; and many members of the cathedral congregation
and of the general public. The hearse, drawn by four greys, was
guarded on each side by a detachment of the Cameron Highlanders
* Synod Becords of Moray and Boss, vol. ii., pp. 129-138.

362 Historic Episcopate in the Diocese of Moray.
who belonged to the congregation of S. Andrew's Cathedral. The
procession had an imposing appearance as it wound its way up the
steep ascent that led to the summit of Tomnahurich. Arrived there,
the bishops and clergy took their places near the place of sepulture,
the immediate vicinity of the grave being reserved for the late
Primus's family. The concluding prayers of the Burial Service were
read by the Bishop of Brechin, the Benediction being pronounced
by Bishop Kelly. A sudden storm of rain passed over Tomnahurich
as the last hymn was being sung, and before the strains died away
it was succeeded by bright gleams of sunshine. Nature herself
seemed to speak of the Resurrection, and to illustrate the words
that were being sung —
" Christ is risen, we are risen ;
Shed upon us heavenly grace.
Rain, and dew, and gleams of glory
From the brightness of Thy Face."
Having lingered awhile after the service, the mourning throng de
parted, leaving on the summit of the "Fairy Mound" the corruptible
body of the late Primus of the Scottish Church, till " soul and body
meet again " on the Resurrection morn. *
CHARACTER OP PRIMUS EDEN.
The character of Primus Eden was marked with a decided
stamp of superiority, not only as a man, but also as a Christian.
His name will go down to future generations as one of the ablest
prelates of the Scottish Church. Much of that prosperity which
the Church now enjoys she owes to his wise administration. Four
principal aims were ever before him during the thirty-five years
of his episcopate. These were the extension and spiritual advance
ment of the Church in his diocese; the erection, completion, and
efficiency of his cathedral ; the drawing of the laity into a stronger
sympathy with the practical work of the Church ; and the promotion
of a more intimate communion between the Episcopal Church of
Scotland and the Churches of England, America, and the colonies.
The assiduous and devoted labours of Robert Eden brought to his
adopted Church much of the respect now shown to her as an
independent branch of the Anglican Communion.
Personally this Primus was most munificent in his gifts to
the Church. The proof of this statement is to be found in the
* Scottish Guardian, vol. \;iii., p. 457.

Character of Primus Eden. 363
large sums he gave to the building fund of the cathedral, and in his
generous gift of £2000 to purchase the ground on which to build
a residence for the bishops of Moray. That residence, called Eden
court, has unfortunately been found too large for the small income
accruing to prelates of this northern see, and the general consensus
of opinion has declared the undertaking to have been a mistake.
A few years before his death Primus Eden was presented with a
pastoral staff for his own use and that of his successors in the diocese
of Moray. The resolution to present the staff declared that the
Primus had earned " not only the brotherly affection and esteem of
his fellow prelates, but also the regard and veneration of the whole
Church." The overflowings of his munificence reached every comer
of Scotland, though it was most lavishly exercised in his own diocese.
Even far Newfoundland and lonely Labrador were indebted to him for
the missionary vessel called " The Hawk," which carried their bishop
along their stormy shores in his periodic episcopal visitations.
The establishment of the Representative Church Council was
chiefly due to the exertions of Primus Eden. It brought out the
help of the laity into the active service of the Church, though
it did not give to them that position in her councils for which he
had so persistently contended. No one excelled him in the capacity
of the chairman of a meeting. There Primus Eden was to be seen
at his best. With the utmost courtesy he could curb the fiery
spirits of opponents, and frequently allayed their enthusiasm with
a humorous remark. Clearly and deliberately he could extricate
a meeting from the perplexity into which it had been thrown by
an accumulation of motions and counter-motions. In every stage
of the Eucharistic controversy his moderation received the appro
bation of the whole Church. His predecessor, Bishop Low, had
recommended the abolition of the Scottish Communion Office;
Primus Eden, on the other hand, took every opportunity of pre
serving it from gradual extinction.
Every church in his diocese, during his episcopate, was either
built, rebuilt, extended, or restored ; and during the last decade of
his regime new churches were erected at Aberlour, Thurso, Tain,
and Keith. In place of the two parsonages found in the diocese,
he left ten behind him; and during his episcopate the eight clergy
in the united diocese increased to twenty-three, and the number
of communicants from 503 to 1355.*
* Scottish Guardian, vol', viii., pp. 429-432.

JAMES BUTLER KNILL KELLY, D.D., D.C.L.
BISHOP OF MORAY, ROSS,
AND CAITHNESS.
CHAPTER XVIL
ECCLESIASTICISM OF NINETEENTH CENTURY
(continued).
" In quietness and in confidence shall be your strength." — Isaiah xxx. 15.
EDUCATION AND ORDINATION.
James B. K. Kelly was a scholar of Clare College, Cambridge,
taking his B.A. degree in 1854, and graduating as M.A. in 1858.
He was ordained deacon and priest by the Bishop of Peterborough in
1855 and 1856 respectively. The town of Abington in Northampton
shire was the next scene of Mr. Kelly's ministerial labours, which he
left after a residence of one year to be domestic chaplain to the
Bishop of Sodor and Man. He was vicar of Kirk-Michael, in the Isle
of Man, from 1860 to 1864.
a volunteer for the mission field.
At this time, the indefatigable labours of Edward Feild, the
Bishop of Newfoundland, were attracting the notice and admiration
of the Christian world. He was crying out for " men " to assist him
in his evangelistic work, and especially for a "good clergyman" to
take a leading part in it. His wish was gratified in 1864, when "the
good clergyman" came in the person of the Rev. J. B. K. Kelly.
The latter was shortly afterwards made Archdeacon of Newfoundland.
Bishop Feild, having found it difficult to accomplish all the work of
his diocese, which embraced Bermuda and Labrador, as well as New
foundland, was allowed to nominate his own coadjutor. His choice
fell upon Archdeacon Kelly, who proceeded to England for consecra
tion in the summer of 1867. On August 25th of that year he was
consecrated bishop, his consecrators being Archbishop Longley of
Canterbury, Bishop Claughton of Rochester, and Bishop Trower of

First Visit to Labrador. 365
Gibraltar. The new bishop was thus connected with the Scottish
succession of bishops, as Bishop Trower had been Bishop of Glasgow
and received consecration in Scotland. Bishop Kelly took his place
as junior prelate in the Lambeth Conference of 1867. He received
the honorary degrees of D.D. and D.C.L.
BISHOP Kelly's first visit to Labrador.
Bishop KeUy's first episcopal visit to White Bay and the Lab
rador stations was an event of great interest. "The Hawk"
church-ship, the gift of Primus Eden, had been sold as unseaworthy,
and a new mission ship called " The Star " was procured to carry the
missionaries over those stormy seas. After evensong in the cathedral
of S. John's, Bishop Feild went down to the harbour to bid farewell
to the adventurous Christian voyagers. Prayers having been said
in the cabin of " The Star," Bishop Feild gave them his blessing in
a voice tremulous with intense emotion. The good ship bore
Bishop Kelly and his companions to the remote settlements on
the coasts of Newfoundland and Labrador, where spiritual consola
tion and comfort was given to the isolated denizens.
WRECK OP "THE STAR."
Disaster befell the new mission ship in July, 1871. "The Star"
was wrecked in that month on the south coast of Newfoundland,
Bishop Kelly and the crew being saved only by great efforts.
God rescued the future Bishop of Moray and Ross from the perils
of the deep as he saved S. Paul, the greatest missionary of apostolic
times. Compensation came to the Newfoundland mission for the
loss of "The Star," though not from an insurance company. Lieu
tenant Curling of the Royal Engineers presented to the Bishop of
Newfoundland his own yacht " The Laverock," to take the place of
the lost " Star." BISHOP KELLY PLEADS POR FOREIGN MISSIONS.
Bishop Kelly was in England pleading the cause of Foreign
Missions on the first "Day of Intercession for Missions," in 1872.
That day of prayer brought visible fruit in the shape of volunteers,
who wished to be sent to the front in the Church's line of spiritual
war. One of these was Lieutenant Curling, the munificent donor
of "The Laverock." He now gave himself to evangeMstic work, and
requested Bishop Feild to send him to one of the most arduous

366 Historic Episcopate in the Diocese of Moray.
posts in his diocese. In accordance with his own request, the
brave sailor was ordained and sent to the Strait of Belle Isle.
Lieutenant Curling was the author of a work on coastal navigation,
and is still a missionary in S. John's, Newfoundland.

MISSIONARY WORK IN LABRADOR.
In the summer of 1874 Bishop Kelly had a long and arduous
voyage, during which he visited the whole of the Newfoundland
coasts as well as those of Labrador. In addition to this, he at
the request of the Bishop of Quebec proceeded to a part of the
Quebec diocese on the Gulf of S. Lawrence. Exposure one stormy
night on a dangerous part of the Labrador coast brought on a
serious illness, which compelled the coadjutor-bishop to return to
S. John's. Like King Priam, when he girded on the armour upon
his aged and tottering limbs, the veteran Bishop Feild set out
at once for Labrador to complete the visitation. The effort was
too much for the apostolic prelate, and he never rallied from its
efl'ects. BISHOP KELLY SOLE BISHOP OF NEWFOUNDLAND.
Bishop Feild's principal comfort in the last days of his life
was in the bishop chosen to be his successor. He said in his
farewell address to the congregation of S. John's, Newfoundland: —
"You have all enjoyed sufficient opportunities of Bishop Kelly's
various and manifold qualifications for the high and important
office to which he has been appointed." The great missionary
bishop, " the true-hearted prelate and saint," closed his eyes on
his earthly labours on June 8th, 1876, and Bishop Kelly became
sole diocesan of Newfoundland.*

RESIGNATION OF NEWFOUNDLAND.
Bishop Kelly, on account of ill-health, was compelled in 1877
to resign the diocese of Newfoundland. He returned to England,
where he was appointed vicar of Kirby, in Lancashire. Two
years afterwards he became commissary to the Bishop of Chester,
* Life and Episcopate of Edward Feild, D.D. , Bishop of Newfoundland,
by the Rev. H. W. Tucker, M. A., pp. 196, 199, 219, 224, 225, 239-242, 251-
258, 266, 274-290.

Elected Coadjutor- Bishop of Moray, &c. ^67
holding at the same time the archdeaconry of Macclesfield. In
1884-1885 the bishop was commissary for the Bishop of Salisbury,
and resided in that cathedral city.
BISHOP KELLY ELECTED COADJUTOR-BISHOP OF MORAY, ROSS, AND
CAITHNESS.
In terms of a mandate from the Primus, a meeting of the clergy
and laity of the diocese who were qualified to vote in the election of
a bishop was held in S. Andrew's Cathedral, Invemess, on Thursday,
July 16th, 1885, for the purpose of electing a coadjutor-bishop cum
jure successionis. The Very Rev. Dean Christie, who was chairman,
proposed that the Rev. John Ferguson, incumbent of Holy Trinity,
Elgin, and synod-clerk of the diocese, be elected coadjutor-bishop of
the diocese. The motion was seconded by the Rev. H. E. M. Hughes,
incumbent of S. Columba's, Nairn. The Rev. George Boyes, incum
bent of S. Maman's, Aberchirder, seconded by the Rev. J. Archibald,
incumbent of Trinity Church, Keith, proposed that Bishop Kelly
be appointed coadjutor to the Primus. For the Rev. J. Ferguson
there voted five clergymen and five laymen, while for Bishop Kelly
there voted eleven clergymen and six laymen. Bishop Kelly was
thus canonically elected Coadjutor-Bishop of Moray, Ross, and
Caithness. The Episcopal Synod which met in the following month
unanimously dismissed an appeal against Bishop Kelly's election, and
forthwith confirmed the same.*
DIOCESAN SYNOD OP 1886.
The Primus, disabled by infirmity, was unable to be present, but
a message to the Synod signed by him was read by his son, Canon
Eden. Regarding his lately appointed coadjutor, the Primus said, "I
have granted to him a very full commission to act on my behalf
in all diocesan matters ; and I have directed that, at the conclusion
of this message, that commission should be read to you. I desire to
express to the electors of the diocese my great satisfaction and heart
felt thankfulness at the choice they have made." After the Primus's
commission was read, the coadjutor-bishop presided over the Synod,
observing, as he took the chair, that in his new office he hoped he
might work harmoniously with all his clergy. A motion to secure
perfect equality of position for the Scottish and English Communion
Offices was passed unanimously.!
* Synod Bee. of Moray and Boss, vol. U., pp. 139, 160. t Ibid., pp. 161, 177.

368 Historic Episcopate in the Diocese of Moray.

COMMENCEMENT OP BISHOP KELLY S EPISCOPATE IN MORAY AND ROSS.
Soon after the confirmation of his election. Bishop Kelly began
work in his new diocese, having been installed as Provost of Inver
ness Cathedral on September fith, 1885. To the Diocesan Synod of
1886 he delivered an instructive and impressive charge. Little
beyond the ordinary work was done in that Synod, but it was the
first in which Bishop Kelly appeared as bishop of the diocese, the
Primus having died in the autumn. The clergy did not separate
without desiring to place on record their deep sense of the great loss
the diocese and the whole Church had sustained by the death of the
late bishop and Primus. The Diocesan Synod of 1887, which met in
the cathedral on August 30th, transacted little more than the
ordinary business. THE PAN-ANGLICAN CONFERENCE OF 1888.
Bishop Kelly attended this Conference, and made the following
reference to it in the annual Synod of 1888, which assembled in the
cathedral, Invemess, on September 11th : —
" No one who was not present at the welcome given by the
Primate of all England at the Lambeth Conference to his assembled
brethren from all parts of the world, from the chair of S. Augustine
in the choir of Canterbury Cathedral, could at all realise the heart-
thrilling character of that service. Scarcely ever before in the course
of its long and chequered history has that noble church been Avitness
of a grander scene. Never before had it gathered within its walls so
great an assembly of prelates from such widely-scattered sees, the
very names of which as they were written above each bishop's rob-
ing-place in the long gallery at Lambeth, recalled the words of
ancient prophecy spoken to the Church of old : ' Instead of thy
fathers thou shalt have children whom thou mayest make princes in
all lands.' "Some of us may remember the passionate lament of John Henry
Newman at the close of his career in the English Church, in which
he charges his spiritual mother with dry breasts. Had he but
waited with more faith and patience to our own day, he would have
realised that this was the last charge which could be laid against
a Church that had nourished and brought up such sons as these
brave standard-bearers of the Christian army in Africa and India, iu
China and Japan, in Australasia and New Zealand, in Canada and

Home Reunion. 369

the United States, in South America, and in the islands of the sea.
All who looked on the spare ascetic form of the appointed preacher
at Lambeth, and listened to the words which he spake with his lips
because the fire had first kindled within, felt that they were in the
presence of one who was full of the Holy Ghost and of faith — one
who, in the course of his thirty years' episcopate, had nobly earned
his title as the Apostle of the Indians." *
" But there was one thought which could not fail to impress
itself upon the minds of those, only ten in number, who like myself
had been present at the first Lambeth Conference, one-and-twenty
years ago — it was the thought that though God buries the workers,
yet the work goes on. The once well-known forms of Selwyn and
Gray, of Longley and Hamilton, of Tait and Lonsdale, of Eden,
Cotterill, and Ewing, and a host of others, had vanished, and their
place in the Church knew them no more. They, 'having served
their own generation, by the will of God had fallen asleep,' but the
pastoral staff which they laid down in death was taken up by other
hands, and the spirit of Elijah rested on Elisha — the one spirit in
the one body still." In this Lambeth Conference the Bishop of
Moray and Ross was seated next to the learned Dr. Tuttle, Bishop of
Missouri. HOME REUNION.
The Pan- Anglican Conference discussed the important subject
of Home Reunion, laying down four articles as a basis on which an
approach might be made towards Reunion. These were — (1.) The
Holy Scriptures of the Old and New Testament, as containing all
things necessary to salvation, and as being the ultimate rule and
standard of faith. (2.) The Apostles' Creed as the Baptismal Symbol,
and the Nicene Creed as the sufficient statement of the Christian
faith. (3.) The two sacraments ordained by Christ Himself —
Baptism and the Supper of the Lord — ministered with unfailing use
of Christ's words of institution, and of the elements ordained by
Him. (4.) The Historic Episcopate, locally adapted in the methods
of its administration to the varying needs of the nations and people
called of God into the unity of His Church.
It is obvious that Presbyterians in Scotland, and Non-conformists
in England would find little difficulty in assenting to the first three
of these conditions of reunion; the difficulty arises about the fourth.
* This was the Right Rev. H. B. Whipple, D.D. , Bishop of Minnesota. 2A

370 Historic Episcopate in the Diocese of Moray.
This cannot be wondered at, when we consider the guise in which
the Historic Episcopate has appeared, and especially in northern
Britain, during the ages of the past. The venerated Bishop of S.
Andrews has done more than any other to bring the subject of home
reunion to the front, and we may be sure " that his labours will not
be in vain in the Lord." Conceming this subject of intrinsic im
portance the Bishop of Moray said to his Diocesan Synod of 1888 : — •
"We daily pray, and I hope more earnestly, that all who profess
and call themselves Christians may be led into the way of truth,
and hold the faith in unity of spirit, in the bond of peace, and in
righteousness of life." " And this is but the echo of our Lord's great
intercession the night before His Passion. And the best way of
translating our prayers into acts is, it seems to me, not so much the
framing of schemes for speedy corporate reunion with our separated
brethren, as the exhibition of the fruits of the spirit in our hearts
and lives." * THE SCOTTISH COMMUNION OPPICB.
In 1889, the proposed Revision of the Scottish Communion Office
troubled the minds of many Scottish Churchmen. A movement had
been set on foot to get the Scottish and English Communion Offices
placed canonically upon an equal footing. This raised the question
of revision, some of the supporters of the Scottish rite wishing it to
be revised, while others called for the retention of the form generally
in use for the last hundred years. A pastoral letter signed by all
the bishops drew attention to the revision of the Scottish Use, and
the Synod of Moray and Ross, which met on August 21st, 1889,
considered the proposed new. canons about the election and duties of
Metropolitan and the second draft of the revised liturgy. Bishop
Kelly, who presided over this Synod, made the following remarks
about the Scottish Use : —
" I would far rather ask you to consider the importance of the
duty. which is ours, who have inherited so great a treasure, as this
noble liturgy must be confessed to be, to make it as generally accept
able as is possible without the sacrifice of one jot or tittle of the truth,
and in this manner to pave the way for its gradual adoption and use
where it has not hitherto been regarded with favour. What God's
* Synod Becords of Moray and Boss, vol. ii., pp. 177-206. Bishop Words
worth, the Apostle of Reunion in Scotland, died on December 6fch, 1892,
and was buried at S. Andrews.

Scottish Communion Office : Revision Postponed. 37 1
Providence may have in store for it in the distant future we cannot
tell. It has already influenced the revision of the English Office, it
has given in the main its form to the liturgy of the American Church,
and as years roll on, who shall say whether, combining as it does
features taken from the great Oriental as well as Western rites, it may
not be the liturgy of the Church of the Reconciliation, by means of
which from the rising of the sun unto the going down of the same,
the pure offering shall be made before the Eternal Throne % Bishop
Maxwell of Ross, one of the chief, if not the chief compiler of the
earliest form of the Scottish Liturgy, after a life of suffering and
strange vicissitudes, was found dead upon his knees in the attitude of
prayer^an end, as it has well been said, not unfitting for one who
had laboured to promote God's worship. Let us then touch it with
reverent hands, and with earnest supplication for the guidance of the
Holy Spirit, that we may hand it on to our children's children, im
proved, if it may be, in the symmetry of its outward structure, but
above all unimpaired in its witness to the truth ; and may the bless
ing of God rest upon this and all our works begun, continued, and
ended in His Holy Name, through Jesus Christ our Lord. Amen." *

REVISION POSTPONED.
The difference of opinion among the upholders of the Scottish
Use caused the postponement of the endeavour to raise the canonical
status of that Office to a position of equality with the English Office.
The special Synod, which met at Inverness on March 25th, 1890, to
consider the proposed revision of the canons, discussed only the
draft before it, as it was understood that the canon relating to the
celebration of the Holy Communion was in the meantime to remain
as it was. THE GENERAL SYNOD OF 1890.
The General Synod began its sittings in Edinburgh on June 3rd,
1890, and on Friday, June I3th, it adjourned to October 7th. On
that day it adopted and enacted the new Code of Canons. These are
a great improvement upon the Code of 1876, and have removed many
ambiguities. The title of Metropolitan, however, was not adopted
for the Scottish Primus. Some time in the future it may be found
more acceptable to restore the ancient title of Archbishop to the first
* Synod Becords of Moray and Boss, vol. u., pp. 207-226.

372 Historic Episcopate in the Diocese of Moray.
of the Scottish prelates, when this can be done with safeguards
against the abuse of autocratic power.
DEATH OF JOHN HENRY NEWMAN.
After mentioning the new Code of Canons in the Diocesan
Synod which met at Inverness, on August 25th, 1890, Bishop
Kelly delivered an eloquent address, in which he made a graceful
allusion to the late Cardinal Newman. "This year," said the
bishop, " will ever be remembered for the removal from our midst
of one of the most remarkable — perhaps I should not be far wrong
if, speaking ecclesiastically, I were to say the most remarkable
— man of the century. Looking back upon the work which Dr.
Newman was permitted to do for the Church which he left, far
greater and more lasting than that which he did for the Church
of his adoption, he must always be regarded by us with love and
reverence, in spite of what we believe to be his subsequent mis
takes. The Scottish as well as the English Church has felt the
influence of that movement, of which, though in his humility he
ascribes the inception to another, he must ever be regarded as the
centre and director. A higher and nobler conception of what the
Church really is, and of the work which God has given her to do, and
as a consequence a truer standard of the spiritual life and devotion
of her members, is his best legacy to the whole Anglican Communion,
the value of which nothing in his after life can ever diminish. And
it is surely a striking testimony to the influence of his saintly char
acter, as well as a tribute to his great intellectual force, that after his
death the din of religious controversy seems hushed, and men of the
most diverse views agree to think and speak of him as one whom
' God is keeping secretly from the strife of tongues.' Now that all
mists of human error have for him been cleared away in the more
immediate light of God's own presence, let us ask that the memory
of a life of such mingled sweetness and power may abide with
the Church as an incentive to a more entire self-surrender, and a
simpler, humbler walk with God. Such thoughts are not unfitting
ones with which to close this brief review of the work of another
year. May God give us grace (to use the words of Dr. Newman
himself) to act upon the rules of holy living, as well as to adopt
and admire them, and to say nothing for saying's sake, but to do
much and say little." *
* Synod Becords of Moray and Boss, vol. ii., pp. 225-249.

Cathedrals. 373

CATHEDRALS.
The annual Diocesan Synods of 1891 and 1892 were occupied
with the revision of the Cathedral Statutes, those enacted in .Bishop
Eden's episcopate having been found unworkable. " Their cathe
dral," said the bishop to the Synod, "was small at present as
compared with the grander edifices on the other side of the Border,
yet they should not despise the day of small things. Paulinus at
York had worshipped in a cathedral built of wood." Having pointed
out the abuses which had crept into the cathedral system, when
the bitter mediseval taunt of "golden chalices" and "wooden
priests " came to have too true an application, the bishop alluded
to the renewed life in the present English cathedral system. He
said that S. Paul's, London, "with its daily eucharists, its frequent
services, its nave congregations reckoned by hundreds at the daily
prayers, and by thousands at the Sunday offices and sermons, with
a choral celebration, of which perhaps the highest authority has
said that it is the finest musical service in Europe, stands in the
very forefront as an example of this blessed change."
"And what meanwhile," continued the bishop, "of our Scottish
cathedrals? Noble, yet with a pathetic grandeur all their own,
are those roofless ruined piles, which at once attest the piety and
self-sacrifice of our fathers in the faith. Hallowed still in their
lonely solitude, it may seem scarce a fancied dream that, as the
winds sigh through their empty aisles, there may be heard the
echoes, faint and far, of holy chant and psalm, which for so many
centuries sounded through their choir. And it was a great venture
of faith which, when the crushing weight of penal laws was removed,
sought yet once again to realise in this land the beauty of the
idea which lay enshrined in their very ruins. It was seen that
a diocese without a cathedral was but a maimed and stunted or
ganism, and so, without endowment, as in our own case, or with but
slender provision for their maintenance, as at Perth, Edinburgh, and
Cumbrae, men were found to build again the old waste places, to
revive the daily sacrifice of prayer and praise, and by the beauty
of holiness in the external presentment to the world, to show that
the King's daughter was all-glorious within."* Bishop Kelly's
opinion is thus the same as that of Primus Eden, that the cathedral
should be the living heart of the diocese.
* Synod Becords of Moray and Boss, vol. ii., pp. 249-294.

374 Historic Episcopate in the Diocese of Moray.

BURNING OP S. JOHN S CATHEDRAL, NEWFOUNDLAND.
In July, 1892, two-thirds of the city of S. John's, Newfoundland,
was reduced to ashes by the ravages of fire. Thousands of the
inhabitants were rendered homeless, and the cathedral, one of the
finest ecclesiastical buildings in British North America, became a
heap of ruins. Touched deeply by the disaster that had come
upon his old flock and cathedral church. Bishop Kelly appealed
to the diocese of Moray to help them in their time of need. The
bishop's appeal was well responded to, and the money received
was forwarded to his successor in the see of Newfoundland.
SEMI-JUBILEE OP EPISCOPATE.
In August, 1892, Bishop Kelly completed twenty-five years of
his episcopate. A quarter of a century had passed away since
he sat as junior bishop in the Lambeth Conference of 1867, and
in the spirit of true Christian love entered upon the arduous duties
of coadjutor to Bishop Feild, the veteran missionary bishop of
Newfoundland. To mark their appreciation of what Bishop Kelly
had done to consolidate and extend the work of the Church in the
diocese since he took up the pastoral staff laid down by his revered
predecessor, the late Bishop Eden, the diocesan clergy signed an
illuminated address. In this way they offered to the bishop their
grateful acknowledgments for his diocesan work and his kindness
to them individually, expressing a hope that he would "long be
spared to preside over the ancient diocese, formerly superintended
by S. Columba, and by Bishops Andrew de Moravia, Jolly, and
Eden." * CONCLUSION.
We are taught many important lessons from the record of the
Historic Episcopate in Scotland. As the story is unfolded, we can
see the guiding hand of God's Providence through all the centuries of
the past. The Columban system arose in all the strength of its
youth and spiritual vigour, advanced to the zenith height of power
and influence, and then fell into corruption and consequent decay.
Much the same may be said regarding the annals of the mediaeval
bishops and clergy. The first Christian teachers of that period were
* This Address, prepared in 1892, was formally presented to Bishop Kelly
on March 22nd, 1893.

Conclusion. 375

distinguished for purity of life and burning love for souls. To them
Scotland was indebted for building the abbeys and cathedrals, whose
very ruins at the present day have a solitary glory, all their own.
Abundance of worldly goods led the later prelates of the mediseval
period into spiritual carelessness and laxity of life. Performed by
such men, the most gorgeous ceremonials became a mockery of God.
They forgot their high privileges and awful responsibilities, and their
places in the land knew them no more.
The epoch extending from the Reformation of 1560 to the present
time tells of the struggles between Episcopacy and Presbyterianism.
Each party when in power endeavoured to subdue the other by per
secution and various unworthy expedients. No member of the
Episcopal Church can now justify the cruelties to which Presby
terians and other Non-conformists in Scotland were subjected when
Episcopacy was established during the Spottiswoode regime and in
the reign of Charles 11. Such means of strengthening the Church
were utterly alien to His spirit who, when He was reviled, reviled not
again. They were subversive, too, of the moral right of every man
to worship God according to his conscience. On the other hand no
fair-minded Presbyterian of the present day who has looked into the
subject will say a word in defence of the cruelties to which Episco
palians and others were exposed in the time of the Solemn League and
Covenant, and during the reigns of the first two Hanoverian kings.
Further accounts of the persecution of members of the Episcopal
Church have still to come to light, as Kirk Session, Presbytery, and
Synod Records disclose their hitherto unpublished secrets. Possibly,
further revelations of such persecutions may yet be revealed from
the bygone annals of the Scottish Justiciary Courts. Surely, then,
both parties should be ready to say in regard to these things, " Let
the dead past bury its dead."
If Christianity in Scotland has suffered, as it must have suffered,
from the divisions among professing Christians, is it not a duty in
cumbent upon all to pray for future union % Members of the Epis
copal Church -will rejoice to see such union beginning among their
Presbyterian neighbours. When once they come to a closer union
among themselves, may they not look forward to a wider union on
the basis proposed by the late Lambeth Conference % In the not far
distant future, there may be the happier days of such a concord, when
there will be "one Faith and one Church" in Scotland, from Caith
ness and the Orkneys to the Cheviot HiUs. If God has done so much

376 Historic Episcopate in the Diocese of Moray.
in the past, dare we set limits to what He will do in the future ? We
live in days of religious liberty, under the segis of a Constitutional
Govemment, and in the beneficent reign of the Most Gracious Sove
reign of these Realms. "We have heard with our ears, ,0 God, our
fathers have told us, what Thou hast done in their time of old." " In
quietness, and in confidence shall be your strength."

APPENDIX.

LINES SUGGESTED BY BISHOP JOLLY S WORDS OP ENCOURAGEMENT
TO THE REV. J. MURDOCH.
Soldier, ¦wearied with the fight.
Faint not at the dark array ;
Fear not yonder hosts of night,
Those with us are more than they.
Lowering war clouds shroud the field,
Lightnings flash and thunders roll ;
Faith undimmed shall be thy shield.
Guarding well thy ransomed soul.
See beyond the battle's roar,
Gleams the golden city fair,
Yonder Zion's ramparts soar,
Tow'ring through the ambient air.
Think not 'mid this earthly strife
Work for Christ can e'er be vain ;
In the noblest human life
Gain is loss and loss is gain.
Treasure lost for Christ below
Garnered lies in Heaven above ;
From His throne what joys will flow,
Bliss and glory, light and love.

Appendix. 377

In His Spirit's matchless might
Rouse thee for the battle's fray ;
For the victor in the fight
Wait the joys of endless day. * J. Archibald.

The original copies of all letters (not otherwise accounted for in this
book) from Bishops William Falconar, Abemethy Drummond, John
Skinner, Kilgour, and Jolly, are in the possession of the Rev. Dr.
Gordon, Glasgow, to whose kindness the author was indebted for
their perusal. The originals of the late Primus Eden's letters belong
to his son, the Rev. R. A. Eden, vicar of Old S. Pancras, London.
Dr. Abernethy Drummond to Bishop Petrie, Littlefollo.
Edinburgh, August 28th, 1777.
Right Rev. and Dear Sir,
As I hear you are now become a diocesan, I take this op
portunity of wishing you joy, and to acquaint your reverence
that I have empowered Bishop Kilgour to notify my resignation of
the Brechin election to the Primus, after having previously en
deavoured to satisfy my electors of the propriety of that measure, in
which I have not been so lucky as to succeed. But I am in hopes
that when they find my resignation approved of by Bishop Kilgour,
for the sake of peace, they will at least so far change their mind as
not to take offence at it. Indeed I should be heartily sorry should
they be offended. For their favour and friendship who have struggled
so long on my account, and are still willing to persevere, I am in
duty bound to cultivate ; and as my poor services are certainly more
due to them than any other, I not only beg, but I insist upon it, that
if the partiality of my brethren in any other district shall hereafter
fix upon me, your reverence shall not importune me to accept.
P.S. — I propose to make a second edition of the Histcrrical
Catechism to enlarge somewhat more upon schism and orders, and to
supply some other defects. If your reverence wishes to have any
thing added, you may inform me at your convenience. I long also
for another edition of the Communion Office. It is a shame to see
what needless repetitions there are still in it, and that the thanks-
* Scottish Guardian of May 24th, 1889, page 257, page 256 of this work,
and page 96 in Author's book on The Church at Keith.

378 Historic Episcopate in the Diocese of Moray.
giving should not be added out of S. James' Liturgy. It will not be
used in this district at present I know, but hereafter it may, and
some may directly introduce it into other districts. I am surprised
that the Primus, who reprobated the Aberdeen election in favour of
Bishop Forbes as fast as he could gather the sentiments of his
brethren, has not had the courage to set aside the Brechin election,
notwithstanding of all the opposition made to it in private. Indeed,
were I disposed to tease him, I could now do it to some purpose ; but,
I thank God, I have no such disposition.

IL
Dr. Abernethy Drummond to Bishop Petrie.
I AM favoured with yours some time ago, and in return to it
acquaint you that, since an improved edition of the Communion Office
is not likely to be received, even in your own corner, I shall readily
desist from the publication ; for though the Primus told me I Tuight
cause to print it as a curiosity, I think I may bestow my money to a
better purpose. I am sorry, however, that there is so great a change
to the worse in Aberdeenshire ; for, from the conversation I had with
your reverence on this subject in Edinburgh, I had reason to believe
that not only your reverence, but the generality of the clergy, eagerly
wished for more alterations than I intended. I as readily give up
the Sth Canon, because I am sensible that it confers no powers upon
the bishops which they might not exercise if they pleased without a

III.
Bishop Kilgour to Bishop Petrie.
Peterhead, April 7th, 1781.
Right Rev. and Dear Sir,
Yesternight I was favoured with yours of the 4th curt., and
observe the contents, and in particular what Dr. A. writes with re
gard to the young man in his congregation. I am glad there is any
such to be found, that he is willing to come north, and his own
bishop willing to dispense with him, and I am hopeful that he might
do for Arradoul, if he would accept of it. But, as I have had no
correspondence with the Dr. for some time past, I know not how to

Appendix. 379

write him on this occasion ; but, as he has applied to you, and pro
posed the young man for the Kaims and Elgin, if you do not think
proper to come into this, I think it would come with great propriety
from you to signify that, as the charge at Arradoul is vacant, where
there is a very respectable congregation, you doubt not I would be
very glad to have Mr. Reid for it.

IV.
Letter from Bishop Innes (of Brechin) to Bishop Petrie.
Aberdeen, May 5th, 1781.
Right Rev. Dear Sir,
Your kind letter of the 2nd inst. lay in the post-office here until
the post was gone north on Friday, so that I could not answer it
sooner. I have indeed been in great distress these fourteen days
past, being attacked by most violent racking pains in my breast and
back, which the doctor called spasms, but seemed to me to be cramps.
The first night I took seventy guttse (drops of) laudanum before I got
any ease ; I was forced to take the same nauseous stupefying drug
several nights afterwards in order to get some sleep and relaxation of
pain. All thanks to God for His mercy, I find myself better to-day,
having last night got a sound refreshing sleep without any opiate, so
that if I continue better, I hope to be able to appear in my chapel
to-morrow, where I have not been these two Sundays past.

Bishop Kilgour to Bishop Petrie.
Peterhead, 12i;7i March, 1781.
Right Rev. and Dear Sir,
I am favoured with yours of the Sth curt., and and obliged to
you for the trouble you have taken in this affair of Mr. Reid.
I am hopeful he is a young man that will give satisfaction ; and
it gives great ease to my mind to think to have the congregation at
Arradoul soon and so well provided, and, I doubt not, to yours too, as
that at Fochabers will thereby be also supplied. When Mr. Reid
comes to your house I propose Mr. Cruikshank shall come here with
him, but I will write to Mr. Cruikshank before that time.

380 Historic Episcopate in the Diocese of Moray.

Rev. J. Allan to Bishop Petrie.
Edinburgh, \^th May, 1781.
Dr. Abernethy Drummond with compliments to Mr. Allan
acquaints him that Mr. Innes in Perth is struck with a palsie ;
and as he was anxious, when in health, to have a clergyman
settled in his place, to whom he professed himself willing to resign
the congregation, there is an absolute necessity of having it done
immediately, otherwise, as there is a qualified man there, the people
will be lost. Simon Reid is willing to take his chance there in case
Bishop Kilgour consents, and a decent provision can be made for
him. And Mr. Taylor is to write Bishop Rose this night of Mr.
Innes's situation and what Mr. Reid has agreed to ; and therefore it
is necessary to acquaint Bishop Petrie, and, through him, Bishop
Kilgour, to know whether he will part with Mr. Reid; and at any-
rate inform him that Simon will not set out for a fortnight, until
this affair be settled. Mr. Allan will therefore please write Bishop
Petrie a few lines by this post and beg of him to apply to Bishop
Kilgour quam primum, and desire him to write his answer to Bishop
Falconar by the first opportunity. The Dr. suspects that Arradoul
is the best of the two, and so he told Mr. Reid who, notwithstanding
refers all to Bishop Kilgour. VI.
Dr. Abernethy Drummond to Bishop Petrie.
Edinburgh, May 29tli, 1781.
Right Rev. and Dear Sir,
This serves to introduce Mr. Reid to your acquaintance. Be
so kind as recommend him to some of the neighbouring clergy, and
beg the favour of one of them to conduct him to Peterhead.

VII.
Bishop Kilgour to Bishop Petrie.
Peterhead, 23rd June, 1781.
Right Rev. and Dear Sir,
The enclosed mandate I received yesternight from Bishop Rose,
desiring when signed to send it to you, and that you transmit

Appendix.

381

it to the Primus again. Bishop Rose also writes me that
he makes no doubt the Brechin clergy will again elect Dr. A., and
suspects the Primus will approve of it. But I hope neither will
happen, and that the Brechin clergy will have more regard for the
peace of the Church, and the Primus to his former declared senti
ments of the Doctor, which I reckon he has ji-et given him no reason
to change. VIII.
Rev. John Allan to Bishop Petrie.
Edinburgh, Wth August, 1781.
Right Rev. and Dear Sib,
About six weeks ago I communicated to your reverence the
substance of a letter I had received from your nephew, and as I
presume it will be an additional satisfaction to know a little more
particularly the reception he met with from General Campbell upon
his landing in Jamaica, I have enclosed copies of his Excellency's
answers to two letters of recommendation which Sandy carried out
with him ; one from the magistrates of Dunfermline, the other from
our friend, Mrs. Adie. Has Sandy wrote to your reverence or any
of his relations in the north at this time ? I hope he has ; because I
should be sorry to find him chargeable with ingratitude to one who
has acted so kind a part to him. I am glad you think so favour
ably of Mr. Reid.

Ann Alardyce, Turriff
Alexander Rob, ,,
James Innes .
Jsabella Petrie
James Robertson
Margaret Stark
Margaret Allan
WiUiam Wright
James Panton
James Aberdeen
Ann Cheyne .

IX.
Persons Confirmed by Bishop Petrie.
1777 1778

1780

James Hay . .
William Peter .
James Brown
Theodore Stuart
Alexander Cheyne
Jannet Gordon .
Francis Dyce . .
George Forsyth .
William Andrew
Jean Torie . .
Helen Alardyce .

1780

1781

1780

382

Historic Episcopate in the Diocese of Moray.

Barbara Shirran .
Andrew Torie
Elizabeth Hay .
William Christie
Christina Low .
Margaret Robertson
Robert Tory . .
Elizabeth Garden
Ann Ross . . .
Margaret Hutcheon

1780
17821784

Alexander Reid
William Duguid
William Small
Jean Stevenson
Alexander Ross
Robert Hunter
James Dick .
Mary Brown .
Eliza Greig .

1785

1786

X.
Alexand,er Jolly to his Father and Mother.*
Aberdeen, March 3lst, 1773.
Dear Father and Mother,
I write you these few lines recalling my purpose of seeing you
on Thursday, as it will be Saturday before I can see you. The
reason for that is this : As we have been studying for some time the
Elements of Practical Geometry, this day was appointed for giving
us some experience in the land measuring way, but this being a
coarse day we were obliged to postpone it till Friday (to-morrow
being graduation), and as I find that I have a particular turn for
that sort of learning I am not to slip so useful an opportunity.
We are both very well (thanks to God), and join in our loves to
you, and I constantly remain, dear parents, your dutiful and loving
son, Alexander Jolly.

XI. AND XII.
Rev. J. Skinner to Bishop Jolly.
Inchgarth, March ith, 1824.
Right Rev. and Dear Sir,
I am well aware that the ardour of my mind has long been
made a serious charge against me — so serious indeed, as to render
me unfit for suggesting any plan worthy of the consideration, to say
* For Bishop JoUy's Letters of Orders see Author's book on Church at
Keith, pp. 134-138.

Appendix. 383

nought of the condescension of those who bear such in the Episcopal
Church of this country. But after our late happy meeting in the
society of a prelate of whom you justly observed that "his visit
seems to have been sent to us as an excitement from heaven," and
after applying so many other eulogising epithets to Bishop Hobart —
whose ardour of mind is his highest praise — I could not have believed
that my ardour, unworthy as it is of comparison with his, would any
longer have been ascribed to me as a besetting sin ; or that you, my
dear bishop, would have been the man to tell me that "the excite
ment from heaven " which we mutually enjoyed " has transported
me in this out of measure," "so that my zeal, though highly
laudable,'' by "issuing so suddenly in the attempt to do all things
at once," must terminate in doing nothing.

XIII.
Minute of Episcopal Synod of 1837.
The Synod, summoned as recommended by that held in Aberdeen
on the 21st of May last, having assembled in Edinburgh, in the
house of the Right Reverend the Primus, on Wednesday the 9th
day of August, 1837, took into consideration the recommendations
of the foregoing Synod; and in the first place they concur in the
holding of a General Synod, without fixing the time, but with the
full intimation that it shall be held in the course of next year. In
the meantime they recommend to each of the bishops to consult
his clergy upon the subject of our present "Code"; and to trans
mit his and their opinion in regard to any additions or alterations
that may be deemed necessary, with as little delay as possible, to
the Primus, who on his part is required to communicate with his
colleagues the subject of such opinions. In the second place, for
asmuch as the Bishops of Moray and Brechin refuse to resign, but
have each consented to allow a full election of an assistant-bishop
and successor, the Synod have maturely considered and discussed
the peculiarly difficult position in which the College of Bishops is
thus placed ; they feel that they have only a choice of difficulties,
and in humble dependence on Almighty God, they feel it to be
their duty to allow a mandate to be issued to the clergy of Brechin ;
it being perfectly understood that this proceeding is on the ground
of absolute necessity, and shall form no precedent in future one way

384 Historic Episcopate in the Diocese of Moray.
or the other. The Synod does not propose to issue a mandate to the
clergy of Moray, because they are of opinion that the few congrega
tions in that diocese shall on the death of the present bishop be
reunited to Ross as formerly.

XIV.
Copy of Letter from Primus James Walker, Edinburgh, to
Very Rev. James Walker, Huntly.
22 Stappord Street,
Edinburgh, 23rd July, 1828.
Very Rev. Dear Sir,
Though there is no post-office delivery here on Sunday, I received
your letter of the 20th with its enclosure yesterday afternoon. I
have forwarded the same to Bishop Russell, and will communicate
the contents to Bishop Moir without delay, and to the three other
bishops as soon as I know where to address them, for they are each
from home. In the meantime I think it my duty to acknowledge
your communication without delay. I express my regret that your
address has been prepared under some misapprehension of the cir
cumstances of the case, for which neither am I nor the College of
Bishops answerable.

XV.
Vei-y Rev. James Walker, Huntly, to Rev. John Murdoch, Keith.
My Dear Sir,
If you can read this scrawl, which I have this instant copied to
get an opportunity of sending to you, I shall be glad. But excuse
great haste. It is easy to see where all our opposition has taken its
rise. I hope we shall take it meekly.

XVI.
"The Hawk."
In 1844, Mr. Eden, the rector of Leigh, presented to the diocese
of Newfoundland a brig of eighty tons, called the " Emma Eden," as

Appendix. 385

the church-ship by which the bishop could visit his scattered flock.
The rig and size of this vessel being unfit for the work, the generous
donor allowed her to be sold, and a smaller but more handy vessel,
" The Hawk,'' was purchased with the proceeds. Before she set sail.
Bishop Blomfield held a solemn service of dedication on board the
vessel. Often in his heart did the Bishop of Newfoundland bless him
who had given him such accommodation in the good ship "Hawk."
Bishop Feild visited England in 1846 in this trusty vessel, which was
graciously preserved in a hurricane at a time when the Atlantic was
strewed with wreck. Four months were frequently spent by the
bishop in " The Hawk," as she wended her way along the stormy coasts
of Newfoundland and Labrador, carrying through fog and foam, and
storm and calm, her messengers of peace and love. In 1851, "The
Hawk" had to be repaired, the ship having been twelve years old
when purchased for missionary work. One night in a stormy sea.
Bishop Feild could not sleep for the rolling of the vessel and the
dashing of the water against her sides. At two o'clock in the moming,
hearing the rudder making a great noise, the bishop rushed on deck
without shoes or slippers, and for a time supplied the place of the
man at the wheel, whose services were required for tacking. By the
year 1864, as the veteran prelate himself said, "The Hawk," like her
skipper, began to feel the effects of tear and wear, and of frequent
encounters with rocks and shoals and ice. Bishop Feild, in 1869,
had to part with his beloved church-ship, rendered at last unsea
worthy by her frequent voyages on the wild waters and amid the
floating icebergs of Newfoundland and Labrador. Many a summer
¦evening in the twilight had Bishop Feild paced her deck, singing
aloud the 15th and 34th psalms.* Every year it cost more than
£500 to keep " The Hawk " at sea. XVII.
" The Hawk" Church-Ship and the Coast of Labrador.
•"Much time was spent ; and sailing was now dangerous."— Acts xxvii. 9.

The few fair rays of summer eve, Bell Isle's dark straits illume,
" The Hawk's " full sails, in reddening glow, far o'er the waters loom ;
* Life of Bishop Feild, hy Rev. H. W. Tucker, pp. 35, 49, 84, 104, 155,
197, 204. 2B

386 Historic Episcopate in the Diocese of Moray.
The northern headlands in her wake reveal where Newfoundland
Is passed, in buoyant faith to seek the Labrador's lone strand.
A noble bird of prey is she ; the mission that Christ gave,
The capture of His wand'ring souls, now speeds her on the wave ;
And, hark ! her saintly course to tell, through dark'ning sea and
air,
In low and solemn sound you hear the Church's Vesper Prayer !
IL
Hear it, ye mariners for gold, ye traders o'er the earth.
Ye gatherers of wealth and store through moral drought and dearth ;
Hear it, ye children of the world, ye sons of peaceful home,
Or ye whose lot may lead afar for hard-earned life to roam ; —
Though late in time, yet first in love, a Christian bishop now,
For nought but Christian pastor's work, hath mann'd his daring
prow ;
That where men's outward dwellings be, in cold and cloud and
storm,
" The work of an Evangelist " some hand may yet perform.

The land is made ; in Forteau's Bay the sacred vessel rides ; —
What race is here ? whose roofs and quays along those rocky sides %
Quick earnest questions asked and told the exciting moments fill.
For England's exiled children speak the well-known accents still ;
And Gallia's sons of Canada another sound set forth ;
A third, some mountain hunter's or wild Indian's of the north.
" Children, all hail ! with Peace alike we greet you in God's name.
Once more His Church, with blessings dear, your banished homes may
claim." IV.
Oh ! judge the joy and thankfulness, when moor'd and canvas furl'd.
That lonely ship, the Church's type, as bearing to the world
The love of God, appears ; then yields those offices of love.
In which the fainting spirit craves communion from above !
The long-remember'd sights and sounds — perhaps in childhood known.
The Prayer, the Word, the Sacraments, in which the Etemal Throne
By sinful men is sought, and then the promised blessing given
Some lowly roof, like infant Church, first consecrate to Heaven.

Appendix. 387

V.
Alas ! that, like the Sycharites, their earnest voice should ask,
" Abide with us, and tarry yet." — "Too mighty is our task : —
Have ye not brethren onward still, alone like you, and drear,
The same sad Christian orphanhood enduring year by year %
We bear you in our hearts, be sure if God in mercy will.
Ye shall not want some pastor true, this mission to fulfil ;
His are the means as His the work, but now, far forward bent.
Our path through other scenes must lead ; for therefore are we sent.''

Then northward yet the good ship speeds ; island and bay and
sound.
Each peopled spot, " through fog and foam," her sacred quest hath
found.
Far as her venturous voyage may reach, to where the last cold shore
Some good Moravians' zeal hath reached on mercy's work before.
She bears the message of the Church — the same high answer finds —
On every coast a welcome glad, fond hearts and ready minds.
So plain amidst the children of those distant, cheerless lands,
The seed of Christ's fair promise lives, the whitening harvest stands —
The prayer that some true labourers to store it may be found,
111 last and deepest yearning fills the Church-ship homeward bound.*

XVIII. Exeter, \^th July, 1850.
Rev. Sir, —
Absence on a tour of confirmations must be my apology for not
having sooner thanked you for your interesting and valuable com
munication of the 1st inst. It is most satisfying to see such a
unanimous acceptance by the Diocesan Synod of the diocese of
Moray and Ross of the Declaration of the Synod, holden at Aberdeen
on the 19th of April last.— I am. Rev. Sir, your faithful servant,
H. Exeter.
Rev. H. W. Jermyn.
* Verses for 1851 in commemoration of tlie Third Jubilee of the S. P. G. ,
edited by Rev. Ernest Hawkins, and published by George BeU, London, in
1851. Pp. 97-102.

388 Historic Episcopate in the Diocese of Moray.

XIX.
Canon Liddon to Primus Eden, replying to an invitation to
preach at the consecration of Inverness Cathedral.
Christ Church, Oxford, lith June, 1874.
My Dear Lord, —
Your lordship does me very great honour, and gives me very
great pleasure, by asking me to participate in the approaching occa
sion at Inverness. But I regret to think that it will not be in my
power to do so. The early half of September is one of the few parts
of the year during which I have now any choice as to my move
ments ; and I have already engaged myself to others in a manner,
and to an extent, which will not admit of retreat or modification.
Much therefore as I could wish for an opportunity for showing my
respect for the Church of Jesus Christ in Scotland — witnessing as
she does in honourable poverty to revealed truths which are denied
by the National Establishment of that country — it is, I fear,
impossible for me to do more than thank your lordship for thinking
of me so kindly, and on such an occasion. — I am, my dear lord, your
very faithful servant,
H. p. Liddon.
Extracts from letters from Primus Eden to his son, the
Rev. R. A. Eden.
"As Friday is our second anniversary I took advantage of the
opportunity for stating the nature of the cathedral system, which we
had adopted as a centre for missionary work, traced our work from
its small and earliest rising to the cathedral as we see it, and then
stated the impossibility of completing our work as designed, so long
as the debt absorbed what would suffice for two canons. It was not
a begging, but an explanatory, sermon, while I expressed my un
doubting confidence that ere long our debt would be liquidated.
We had a good offertory, about £35, including an offering of £5
towards the debt. Late in the evening I received a most kind
letter from a person signing himself M. B., expressing the regret with
which he had heard of the debt which prevented our enlisting more
clergy, and enclosing £5. This moming I received another letter
from a Mr. Wood, from the Caledonian Hotel, saying that he was in
the cathedral oii Sunday, and was deeply grieved at hearing of the

Appendix. 389

heavy debt upon "our beautiful cathedral.'' He trusted soon to
hear that the whole debt was liquidated, and enclosed a cheque for
£500 towards that object ! Is it not noble \ Ought we not to be
grateful ? I called at the Caledonian to thank him, but he was out,
and was to leave this evening."
"The American chaplain at Rome has written to ask me, as
representing two of the bishops (Moray and Ross) who consecrated
Bishop Seabury, to be present and assist at the consecration of the
new American church there on Lady Day. I almost feel that I
ought not to refuse to listen to such an invitation, and I shall
therefore write to accept the invitation, and, God willing, to take
part in it. I must take a chaplain with me, and if Webb would
spare you at that time, it 'vs'ould be a great comfort to me. You
could also act as my cicerone, as I have never seen Rome."
" I yesterday received a letter from Dr. Littledale, kindly inform
ing me of what he had heard with reference to the probable move
ment on the part of the leading Presbyterians, lay and clerical, of
the Establishment in Scotland, in the event of the disestablishment
of their Church. I have written to him at some length, thanking
him for his timely warning, but expressing to him in almost identical
terms with those of your letter just received, my anxieties and fears
in the event of such a crisis occurring. Dr. Littledale, however,
intimated that the statement which had been made to him' was to
the effect that the seceding body would apply to be admitted into
the Church of England, which is quite consistent with their desire
to accept Episcopacy. But any such application would test the
disciplinary orthodoxy of the English bishops. Would they recog
nise as members of the Church of England Episcopalians residing
in Scotland, but who would refuse submission to the Scottish bishops
as their spiritual rulers when in Scotland? A few years ago they
might have done so, but I do not think they would do so now,
after the Lambeth Conference."
" But that which gives me the greatest anxiety in the prospect
of any such movement is, as I have told Dr. Littledale, the danger
of the accession of such large numbers of influential men uninstructed
in Church principles into a body numerically so smaU, and who might
attempt to tamper with that Apostolical Discipline and EvangeUcal
Truth, the guardianship of which has been committed to us, and
which we have been enabled hitherto to preserve in purity."

INDEX.

Aberchirder, 197.
Aberdeen, James, 381.
Aberdeen, University of, 88.
Aberlour, 363.
Ahernethy-Drummond, Bishop,
188, 189, 193, 194, 199, 200, 203-
205, 225, 226, 230, 245-249, 377,
378, 380, 381.
Act, Persecuting, of 1746, 184.
Adamnan, 5-16, 26, 27.
Adamson, John, Dominican, 60.
Adamson, Patrick, Titular-Arch
bishop, 110.
Adda, 25.
Adie, John and WUliam, 195.
Adie, Mrs., 381.
Aid, the Blaek, 11, 12, 21.
Aidan, King, 28.
Aidan, S., 24, 25.
Aildred, of Rievaulx, 3.
Airchat-dan, 10.
AirUe, Earl of, 139.
Alan, Brother, 58.
Alardyce, Ann, 381.
Alardyce, Helen, 381.
Alardyce, Rev. Mr., 200.
Albany, Alexander, Duke of, 87,
92.
Alhany, John, Duke of, 92.
Albert, Bishop, 41.
Albigenses, 43.
Aldrochin, 55.
Alexander, Bishop, 185, 188, 191,
193, 195.
Alexander, Bishop, of Derry, 350,
351.
Alexander, Brother, 58.
Alexander de Douglas, 44.
Alexander I., King, 35, 42.
Alexander II., King, 43, 44, 47-49,
56, 57, 64, 77.

Alexander ill., King, 77, 78.
Alexander, Pope, 36, 37.
Alexander de Pluscardyn, Prior,
69-74, 83.
Algargadin, 55.
Algars, 55.
Alketinus, Brother, 57.
Allanbuie, 173, 174.
Allan, Margaret, 381.
AUan, Mr. A., 228, 289.
Allan, Rev. J., 197, 206, 213, 226,
380, 381.
Almannia, 65.
Alvays, Prebend of, 57.
Alwin, Bishop, 30.
Ambrose, Bishop, 40, 125.
American Church, 341.
Anderson, Alexander, 93.
Anderson, Mr., 200.
Andrew, Bishop of Aberdeen, 37.
Andrew de Moravia, Bishop, 45,
48-50, 64, 193, 348, 374.
Andrew, S., 2.
Andrew, WUliam, 381.
Andrews, S., 2, 29, 32.
Andrews, Archbishop of S., 86.
Andrews, Bishop, 279.
Andrews, Bishop of S., 30.
Angus, Earl of, 90.
Annand, John, 93, 174.
Annand, Rev. James, 129, 130.
Annand, Rev. Mr., 263.
Anne of Denmark, 113, 114.
Anne, Queen of Great Britain, 165,
182.
Angus, Archibald, Eari of, 109.
Anstruthers, 310.
Anthony, Canons of, 41.
Antony of Coma, Hermit, 39.
Antrhii, Eari of, 182.
Aodh, King, 29.

392

Index to the Historic Episcopate in

Archibald, Bishop, 77, 83.
Archibald de Douglas, 44.
Archibald, Dean, 77.
Archibald, Rev. J., 367, 377.
Ardivot, 46.
ArgyU, Duke of, 169.
Argyll, Earl of, 96-98, 104.
Argyll, Endowment of See of, 314,
315.
Argyll, Marquis of, 167-169.
Arnold, Bishop, 36.
Arpafeelie, 201.
Arradoul, 198, 199, 378-380.
Arran, Earl of, 94, 107, 111, 112.
Artchain, 11.
Ascelinus, Abbot, 54.
Athanasian Creed, 354.
Athanasius, S., 40.
Atkins, James, Bishop, 148, 152-
155.
Auchendanery, 55.
Auchinhove, 56, 179.
Augustine, S., 25, 40, 41, 125.
Augustine, S., 96, 279.
Augustinian Order, 41, 42.

Badnagir, 55.
Baillie, Mr., of Dochfour, 215.
Baird, W., of Auchmeddan, 214.
Bairhum, Andrew, Painter, 61.
Baithen, the Presbyter, 13, 18, 24.
Baliol, John, 78.
Ballarnene, 56.
Ballnamene, 56.
Balloch HUl, 54, 56, 62, 76.
Banff, 38.
Bannerman, Alexander, Sheriff, 59.
Bannockburn, 79.
Bar, Alexander, 50, 75, 81, 83.
BasU, S., 40, 124, 329.
BasUikon Doron, 115.
Beau, Bishop, 34.
Beardley, Dr., 358.
Beaton, Cardinal David, 58, 91, 94.
Beaton, James, Archbishop, 90, 95,
118.
Beauly Priory, 64, 68.
Beatt, Mr., of Inchyra, 204.
Bede, Venerable, 2, 20, 26, 27.

BeUenden, John, Archdeacon, 93.
BeU Isle, 385.
Benedict, S. 41, 42, 74, 96.
Benedict Augustine, 57.
Benedict xm., Pope, 83.
Benedictine Order, 41, 42.
Benale, John, Prior, 75, 76.
Bennett, James Gordon, 271.
Beogna, 14.
Bequest, The SneU, 312, 313.
Bernard, S., 41, 42, 64.
Bernardines, 42.
Bethunes, 310.
Betti, 25.
Beveridge, Friar, 91.
Bigsby, Rev. Mr., 282.
Binius, 258, 260.
Birkenburn, 176, 177.
Birnie, 38, 44.
Birrell, George, 151.
Black, Dominican, 96.
Black, Rev. David, 114
Black, John de, Prior, 75.
Black Friars, 41.
Blair, J., 175.
Blair, WUliam, Abbot, 58.
Blaithmac, Abbot, 27.
Blomfield, Bishop, 290, 316, 325,
327, 385.
Bobrinsky, Count Alexis, 347.
Boece, Hector, 60.
Boglugy, 55.
Boner, Thomas John, Notary Pub
lic, 66, 67.
Bothgowan, 30.
Bothwell, Earl of, 89, 90, 105.
Bowdler, Rev. John, 262, 263, 265,
288.
Bowes, Marjory, 96.
Boyes, Rev. George, 367.
Boyis, WUliam de, Prior, 76.
Braco, 55.
BramweU, Bishop, 292.
Brecan's Whirlpool, 14.
Breda, Treaty of, 114.
Brenden, 15.
Brenden of Birr, 6.
Bricius or Brice, Bishop, 44-46, 48,
56.
Broichan, 10, 11.

The Columban Church & the Diocese of Moray. 393

Brodie, Alexander, Laird of, 51,
141, 142, 145-147, 149-158.
Brodie, David of, 145.
Brodie, James of, 147, 155.
Brodie, Rev. Joseph, 129, 130, 132,
133, 135-138.
Brodie-Innes, Rev. J., 355, 361.
Brown, James, 381.
Brown, Mary, 382.
Brown, Mr., 222, 226.
Bruce, Edward, 62, 63.
Bruce, Robert, King, 33, 78-82, 117.
Bmde, King, 8, 10.
Bruno, 42, 64.
Buccleuch, Duke of, 297, 342.
Bucer, 127.
Buchan, Dean, 196, 199, 200, 249,
250, 260, 264.
Buchan, Earl of, 214.
Buchanan, 52.
Burgh Briggs, 46.
Burgie, Lands of, 54, 56, 62.
Bushby, WiUiam de, 82.

C^SAR, 4.
CiEsarism, 112.
Cairnfield, Gordon of, 199.
Cairnwhelp, 177.
Caithness, Bevival of Diocese of,
342.
Calahorra, 43.
Calcuith, CouncU of, 22.
Calder, Robert, 176.
Calvin, 96.
Xlfameron, Rev. Alan, 187.
Cameron, Archibald H. F., 333.
Campbell, Archibald, Bishop, 167,
170.
Campbell, Rev. Archibald, 181.
Campbell, General, 381.
Campbell, NeU, Lord, 167.
Candida Casa, 3.
Canons of 1727, 182.
Canons of 1743, 183, 240.
Cant, Minister, 142.
Cant, Andrew, Bishop, 171.
Cantlie, Over and Nether, 56.
Carinhillis, 55.
Carmelites, 41.

Carthusians, 42, 43.
Carruthers, Rev. G. T., 354.
Cassilis, Earl of, 97.
Cathedrals, 373.
Cedd, 21, 25.
Celestine, Pope, 47.
Chalcedon, Council of, 41.
Chalmers, Rev. Dr., 300.
Chalmers, Rev. George, 137.
Chanda Mission, 354.
Charles le Bel, King, 86.
Charles L, 52, 121, 127, 129, 130,
134, 135, 138-140, 183.
Charies 11., 140-143, 144, 145, 147,
152, 154, 158, 175, 375.
Charies Edward, Prince, 162, 184,
213, 227, 228.
Chartreuse, Monastery of, 42.
Chatelherault, Duke of, 104.
Cheyne, Alexander, 381.
Cheyne, Ann, 381.
Cheyne, Mr., 189.
Cheyne, Rev. Patrick, 338.
Chisholm, Bobert, 68.
Christie, Rev. Alexander, 197, 198,
249, 250.
Christie, Dean, 356, 367.
Christie, Henry, Bishop, 167.
Christie, WUliam, 382.
Christine, Princess, 33.
Chrysostom, 279.
Chrystall, Thomas, Abbot, 59, 60.
Church, Dean, 306.
Cistercians, 41-43, 59, 60, 64-76.
Claim of Bight, 160.
Clairvaux or Clara Vallis, Monas
tery of, 42.
Clargynloy, 55.
Claughton, Bishop, 350, 364.
Clement, Pope, 47.
Clement v.. Pope; 78.
Clement VL, Pope, 65, 66.
Clerkseat, 55.
Clochindiston, 155.
Clover Hills, Forres, 3.32.
Cluny, Monks of, 42.
Clyde, Lord, 337.
Colenso, Bishop, 342, 343, 352, 353.
Collace, Margaret, 62, 63.
CoUege of Bishops, 171, 182.

394

Index to the Historic Episcopate in

Colman, Bishop, 14, 21, 25, 26.

Cruithnechan, Presbyter, 5.

Columba, S., 4-6, 7-32, 100, 166,

Culdees, 31, 32.

350, 374.

Culen, King, 30.

Columba, Bishop, 75.

CuUen, 38.

Columba de Dunbar, 84.

Culloden, Battle of, 162, 182, 184,

Columban Church, Historic Epis

191, 286.

copate in, 1-32.

Culross, WiUiam, Abbot, 59.

Columbanus, Bishop, 14, 15.

Cumbria, 3.

Columbanus, Presbyter, 13.

Cumine, John, 80.

Columbus, Son of Aid, 15.

Cuminius, Albus, 5, 25.

Comper, Rev. John, 348.

Gumming, Rev. Alex., 182.

Compton, Dr., Bishop, 159.

Gumming, Dr., 349.

Cooldrevny, Battle of, 6, 7.

Gumming, John, 59.

Copeland, John, 304.

Curling, Lieutenant, 365, 366.

Conall, Bishop, 15.

Cuthbert, John, 166, 167.

Concordat of 1731, 182.

Cuthbert, S., 53.

Concordat of 1784, 221.

Cyprian, S., 124, 125, 222, 279.

Confession of Faith, 163.

Connal, King, 7, 8.

Connecticut, 208.

Dalgleish, David, 138.

Connochar, Rev. John, 178.

Dalriada, 8, 25.

Constantine, Emperor, 125.

Damasus, Pope, 40.

Constantine I., King, 29, 30.

Danson, Rev. Dr., 360.

Constantine li., King, 29, 30.

Darnley, Lord, 104-106, 110.

Constantine iii., King, 30.

David L, King, 28, 34-36, 43, 53,

Constantine, Grand Duke, 347.

54.

Conybeare, Dr., 254.

David IL, 79, 81.

Corman, Bishop, 24.

David, Brother, 57.

Cornelius, Bishop of Bome, 124.

David, Bishop, 84.

CotteriU, Bishop, 369.

David de Moravia, 80, 83, 93.

Coupland, John, 1 37.

Decius, Emperor, 39.

Courtois, James, Prior, 67, 68, 77.

Deer, Abbot of, 214.

* (In text, for John, read James.)

Deposition of Scottish Bishops, 130.

Covenant, First, 97.

Diermit, Abbot, 27.

Covenant, National, 117, 128.

Diormitius, 12, 16, 17, 19.

Covenant, Solemn League and,

Disabilities, Repeal of, 3.33, 334-

136-138, 144, 154, 163, 164, 375.

337.

Craigellachie, 354.

Disestablishment of Episcopacy,

Craigleithe, 55.

160, 162, 163.

Craig-phadric, 8, 9.

Disestablishment of Roman Hier

Cranach, Easter and Wester, 55.

archy, 99, 100.

Craven, Rev. J., 175.

Disruption, The, 300.

Crawar, Paul, 84.

Diuma, 25.

Crawford, Earl of, 45.

Doane, Bishop, 298.

Crockett, Rev. S., 359.

Dominicans or Black Friars, 43.

Cronan, Bishop, 14, 20.

Dominic, S., 43.

Cromwell, 52, 138, 141-143, 145.

Donald, King, 2, 29.

Croylet, Easter and Wester, 55.

Donald Bane, King, 34.

Cruickshank, Rev. John, 199, 203,

Dornoch Cathedral, 77.

228, 232, 251, 379.

Dorsum Britannicum, 9.

The Columban Church & the Diocese of Moray. 395

Douglas, Alexander, Bisliop, 46,
93, 115, 119, 120.
Douglas, Bishop of Bombay, 350.
Douglas FamUy, 44.
Douglas, Gavin, Provost, 89.
Douglas, George, Titular-Bishop,
46, 108, 109, 110, 115.
Douglas, John, Carmelite, 96.
Douglas, John, Titular-Arch
bishop, 106, 107, 110.
Douglas, Sir James, 81.
Downie, Isabella, 178-181.
Downie, James, 178-181.
Drumcarbisdale, Battle of, 140.
Drummond, Malcolm de, 50, 51.
Drummond, Rev. Mr., 309.
Duff, Kmg, 30.
Duff, Magdalene, 217.
Duff, WUUam, of Muirton, 217.
Duffus, 200.
Duffus, Archibald of, 56.
Duffus Family, 48.
Duffus, King, 53.
Duffus, Lord, 46, 151.
Duguid, WUliam, 382.
Duke, James, 382.
Dunbar, Battle of, 142, 146.
Dunbar, Alexander, Dean, 62.
Dunbar, Alexander, Prior, 51, 76,
92, 93, 110.
Dunbar, Beatrix, 76, 154, 157.
Dunbar, David, Dean, 51.
Dunbar, Gavin, Bishop, 61, 92,
125.
Dunbar, Lady, 200.
Dunbar, George, 151.
Dunbar, Rev. David, 131.
Dunbar, WiUiam, Bishop, 172, 182,
183.
Duncan, Alexander, Bishop, 171.
Duncan, King, 30, 31, 34.
Duncan, James, 178.
Duncan, Pastor. See Archdeacon
Mackenzie.
Duncan, Simon, Priest, 91.
Dundas, Thomas, 62.
Dundee, Viscount. See Grseme of
Claverhouse.
Dunkeld, 23, 28, 29, 32.
Dun-U, 7.

Dupin, 259.
Durham, Rev. John, 226, 227.
Durroch, 6.
Dyce, Francis, 381.

Eadmer, Bishop, 35.
Eanfrid, 24.
Eastern Church, 341, 347.
Eden, Primus Robert, 315, 316,
320, 325-352, 353-369, 373, 374,
384, 385, 387, 388.
Eden, Sir Fred. Morton, 325.
Edgar, Atheling, 33.
Edgar, Bishop, 241.
Edgar, King, 30, 34, 35.
EdgehUl, Battle of, 138.
Edingight, 56.
Edward L, King, 31, 78, 80, 117.
Edward II. , King, 79.
Edward III., King, 81.
Edward VI. , 94, 96.
Egbert, Presbyter, 27.
EUne, 15.
Elgin, 33, 38, 39, 43-45, 48-52, 82,
128, 197, 200, 201, 379.
Elgin Cathedral, 32, 50-52, 80, 113.
Elizabeth, Queen, 98, 99, 102, 108,
113, 114, 115-117.
EUam, John, Abbot, 59.
Ellon, Church of, 60.
Elphinstone, Bishop, 125.
Elphinstone, Lieut. -Colonel, 263.
Emchat, 10.
" Emma Eden," Ship, 327.
Eocha, King, 29.
Ephrem, S., 40.
Erastus, Thomas, 118.
Eric, King of Norway, 78.
Erman, the Presbyter, 12, 13.
Erskine, James, of Dun, 96, 97, 106,
107, 114.
Erskine, Lord, 96.
Erskyne, Lord Thomas de, 51.
Esmfe, Lord d'Auhigny, 108.
Etcher, Bishop, 6.
Ethelfrid, 24.
Ethican Land (Tiree), 11.
Ethres, 56.
Eucharistic Controversy, 341, 347.

396

Index to the Historic Episcopate in

Eusebius, 125.
Eustathius, Bishop, 40.
Evangelicalism, 301, 302.
Ewing, Bishop, 299, 311, 314, 323,
338, 369.
Ewing, Rev. J., 311.

Fairfoul, Andrew, Archbishop,
144, 146.
Falaise, Treaty of, 36, 37.
Falconar, Alexander, 183.
Falconar, Colin, Bishop, 47, 148,
154-158, 183.
Falconar, John, Bishop, 167, 170.
Falconar, AVilliam, Bishop, 149,
172, 183, 185, 187-190, 197, 204^
205, 377, 380.
Falconer, WiUiam, 149, 154.
Fearnkeen, 55.
FeUd, Bishop, 327, 364-366, 374,
385.
FeUx, Bishop, 37.
Ferguson, Dean, 356, 361, 367.
Ferrerius, John, 58-62.
Fife, Earl of, 47, 50, 56.
Finan, Bishop, 24, 25.
Findbar, Bishop, 5.
Findchan, Presbyter, 11, 12-21.
Findhorn, River, 53.
Finnian, S., 5.
Finnic, S., 6.
Finten, Son of Aid, 9.
Flairbertach, Abbot, 29.
Floors, 56.
Flutere, Sir John, Abbot, 59.
Fochabers, 196-199, 276, 277, 379.
Fontaine in Burgundy, 42.
Forbes, Alexander, Bishop of Caith
ness, 118.
Forbes, A. P., Bishop, 338, 340,
,351.
Forbes, John, of Corse, 122, 127.
ForbeSi John, Minister of Alford,
118.
Forbes, Patrick, Bishop, 122-127.
Forbes, Prebend of, 57.
Forbes, Robert, Advocate, 175.
Forbes, Robert, Bishop, 187, 378.
Forbes, W., 336.

Fordun, 2, 52.
Fordun in Mearns, 3.
Foreman, Bishop, 51, 89.
Foret, Thomas, Vicar, 91.
Forgie, 55.
Forrest, Henry, Benedictine, 91.
Forrester, Richard, 91.
Forsyth, George, 381.
Forteviot in Stratherne, 28, 29.
Forteau, 386.
Fortrose, 201.
Fostrie, 56.
Fothad L, Bishop, 30, 33.
Fothad IL, Bishop, 30.
Francis, King, 92, 98.
Francis I., King, 61.
Francis, S., 41.
Franciscans, 41-44.
Fraser, Rev. Alexander, 135, 137.
Fraser, Bishop, 306.
Fraser, Hugh, 153.
Fraser, John, 174.
Free and Open Churches, 358.
Freebairn, David, Bishop, 171, 182.
Fresekin, WiUiam, 56.
Froude, Richard Hurrel, 304, 305.
FuUerton, John, Bishop, 165, 170,
171.
Fyvie, Dean, 265, 266, 269, 270,
282, 295, 296, 298, 299, 301, 313,
316.

Gadderar, Alexander, 176.
Gadderar, James, Bisliop, 167, 171,
172, 176.
Galbraith, WiUiam, Abbot, 59.
Garden, Elizabeth, 382.
Gardenston, Lord, 224.
Garrowwood, 55.
Geddes, Roman Catholic Priest,
184.
Gemman, Bard, 6.
General Synod of 1876, 357.
General SjTiod of 1890, 371, 372.
Geoffrey, Abbot, 74.
George'l., 169, 172.
George iL, 172, 185.
George llL, 172, 178, 185, 186, 213,
270.

The Columban Church & the Diocese of Moray. 397

George rv., 270, 271, 277, 287.

Greenshields, Rev. James, 168.

George, Abbot, 90.

Gregory, Bishop, 35, 37.

Gerard, Andrew, Bishop, 185, 191.

Gregory the Great, 25.

Gibblestones, 310.

Greig, Rev. Alexander, 204, 205.

Gibson, Rev. John, 113.

Greig, Eliza, 382.

GUchrist, Rev. Mr., 173, 174, 176.

Gresley, W. 325.

Gillebert, Archdeacon, 56.

Grey Friars, 41.

GiUespie, Minister, 142.

Grig, King, 29.

Gladstanes, George, Archbishop,

Grodok, 55.

118-120.

Gualo, Papal Legate, 47.

Gladstone, W. E., 297, 335-337.

Guido, 42.

Glasgow, Archbishop of, 88.

Guilliam, Thomas, 96.

Glasgow Assembly, 129,

Guthrie, Andrew, 139.

Gleig, Primus, 222, 260, 265, 268,

Guthrie, John, Bishop, 46, 47, 121-

269, 278, 286, 292.

128, 129-132, 135.

Gleig, Mr., Student, 223.

Guthrie, Mrs. John, 133.

Glenalmond, Trinity CoUege, 297.

Guthrie, Rev. John, 133, 135.

Glencairn, Earl of, 97, 104.

Guthrie, Minister, 142.

Glengerrock, 56.

Guthrie, Patrick, 133.

Glenurquhart, 9, 333.

Guthry, John, Abbot, 59.

Gordon, Bishop, 189, 190.

Gordon, Rev. Dr., 248, 377.

Gordon, James, 200.

Haag, Andrew, Prior, 76.

Gordon, Rev. James, 113, 136.

Hachindalig, 55.

Gordon, Jannet, 381.

Hadyngton, Adam de, Prior, 82.

Gordon, Duke and Duchess of, 277,

Hadleigh, Meeting at, 305.

332.

Hagar, Rev. Mr., 276.

Gordon, Leavis, 177, 184.

Hailes, Lord, 37, 39.

Gordon, Mrs., 223.

Haldane, Bishop, 323.

Gordon, Sir Robert, 46.

Hale, Bishop, 358, 359.

Gordon, Thomas, 157.

Hamilton, Bishop, 369.

Gordon-Cumming, Mr., 348.

Hamilton, Gavin, Bishop, 119.

Gorham Case, 319.

Hamilton, James, Bishop, 144, 146.

Gowrie Conspiracy, 115.

Hamilton, John, Archbishop, 95,

Gowrie, Earl of, 112.

106.

Grseme, Andrew, Titular-Bishop,

Hamilton, Lord, 114.

109.

Hamilton, Marquis of, 128-130, 132,

Grseme, George, Bishop, 109, 118.

152.

Grfeme of Claverhouse, 109, 160,

Hamilton of Bothwellhaugh, 106.

161, 286.

Hamilton, Patrick, 91.

Grseme, James. See Marquis of

Hari, Mr., 150.

Montrose.

Harlaw, William, Carmelite, 96.

Grseme, Robert, Archdeacon, 109.

Harper, Rev. Adam, 177.

Graham (or Grteme), Patrick, Arch

Harper, Rev.. W., 177, 178, 206.

bishop, 86, 88.

Haughs of Grange, 55.

Grampian Hills, 3.

, Havelock, General, 337.

Granton, Thomas, of Achynany,

Hawkins, Rev. Ernest, 387.

177.

"Hawk," Ship, 327, 363, 365, 384-

Grantown-on-Spey, 354.,

386.

Gray, Bishop, 342-344.

Hawthornden, 193.

398

Index to the Historic Episcopate in

Hay, Elizabeth, 382.
Hay, George, of Ranneas, 134.
Hay, Rev. George, 181, 183.
Hay, James, 381.
Hay, Rev. John, 131.
Hay, William, Bishop, 148, 158,
166, 167.
Heathcote, Sir WUliam, 342.
Henderson, J., of Messing, 325.
Henry, Brother, 58.
Henry II., King, 36, 38, 47.
Henry IV. , King, 82.
Henry VIIL, King, 61, 89, 91, 94.
Henry de Douglas, 44.
Hepburn, David, 93.
Hepburn, James, Bishop, 61, 90.
Hepburn, Patrick, Bishop, 45, 46,
51, 76, 92-94, 95, 98, 108, 110.
Hepburn, Thomas, 93.
Herbert, Brother, 57.
Hermas's Pastor, 256, 279.
Hertford, Eari of, 94.
Hethon, WUUam, 60.
Heygate, Rev. Canon, 325, 326
Hickes, Bishop, 167, 279.
Hilarion, 40.
Hilda, Abbess, 26.
HUl of Belief, 29.
Himba (Eil-an-na-Noimh), 12.
Hobart, Bishop, 271, 272.
Hochertyre, 48.
Home Re-union, 369, 370, 375.
Honorius IIL, Pope, 43, 44, 47, 48.
Hook, Dean, 288-290, 293, 298,
350.
Hooker, 279.
Hugh, Bishop, 38.
Hugh de Moravia, 45.
Hughes, Rev. H. E. M., 367.
Hugo, Brother, 58.
Hugo de Douglas, 44.
Huguccio Petrileoni, Cardinal, 38.
Hull, Rev. J. D., 299, 301, 310.
Hunter, Robert, 382.
Huntly, 196, 197, 200.
Huntly, Earl of, 60, 86, 103, 104,
105, 108.
Huntly, Marquis of, 135.
Hurgust, King, 2.
Hutcheon, Margaret, 382.

Hutchinson, John, 212, 230.
Hutchon, John, 177.

Icolmcill. See Iona.
Ignatius, S., 222.
Indrecht, Abbot, 28.
Indulf, King, 30.
Inglis, Provost, of Inverness, 215.
Innes, Alexander, 76.
Innes, Rev. Alexander, 133, 135.
Innes (Bishop of Brechin), 379.
Innes, James, 93, 381.
Innes, John, Bishop, 44, 83.
Innes, Rev. John, 198, 200.
Innes, Rev. Mr., 380.
Innes, Sir Hugh, 157.
Innes, Thomas, of Paithnick, 137.
Innocent iii. , Pope, 36, 43, 47.
Invereran, Lands of, 54.
Inverness, 8, 33, 38, 39, 43.
Inverness Cathedral, 348-352, 387.
logenanus, Presbyter, 13.
Iona, 7, 8, 15, 16, 20, 21, 23-29,
315, 324.
Irenseus, 253.
Irish Church, Disestablishment of,
353.
Irvine, William, Bishop, 170, 171.
Irving, Rev. Robert, 136.
Isla, 55.
Ivan, Bishop, 345.

James l, King, 56, 82, 84, 85, 87,
98.
James IL, King, 85, 95.
James in., King, 85-87.
James iv., King, 56, 60, 87-89.
James v.. King, 58, 90-92.
James VL, King, 28, 45, 63, 101,
105, 111-115, 117, 156.
James L, King of Great Britain,
116-119, 121.
James iL, King of Great Britain,
156, 158, 159, 162, 163.
James, Bishop, 87.
James, Deacon, 26.
James, S., 1, 194.
James, the Chevalier, 169, 170.

The Columban Church & the Diocese of Moray. 399

Jarrow, 26.
Jarvis, Rev. S. F., 359.
Jermyn, Primus, 316, 319, 329-331,
333.
Jerome, S., 40.
Joan, Queen, 47, 81.
John, Abbot, 58, 75.
John, Bishop, 83, 87.
John, Chancellor of Moray, 66.
John de Kinnaird, Treasurer of
Dunkeld, 66, 67.
John, King, 47.
John XXII. , Pope, 79, 80.
John, Prior, 92.
John, S., 5.
John the Scot, Bishop, 315.
Johnson's Abstract, 259.
Johnston, Dr. Arthur, 52, 121.
Johnstone, Alexander, 174, 175.
Jolly, Bishop Alexander, 193, 197,
200, 202, 203, 210, 212, 213, 215,
216, 218-284, 286, 287, 289, 291,
292, 295, 299, 305, 309, 374, 376,
377, 382, 383.
Jolly, Rev. W., 286.
JubUee, Third, of S. P. G. F., 332,
387.
Jupp, Rev. Charles, 340, 341.
Juxon, Bishop, 140.

Kailli-au-inde, 9.
Kay, Mr., 200.
Keble, Rev. John, 304-306, 308,
338, 344.
Keble, Rev. Thomas, 304, 305.
Keith, 55, 57, 124, 173-176, 196,
197, 201, 276, 277, 363.
Keith, Bishop, 35, 103.
Keith, Lord WUUam de, 50.
Kellach, Abbot, 27, 29, 30.
Kellach 11., Bishop, 30.
Kelliemonth, 56.
Kello, Friar, 91.
Kelly, Bishop, 358, 362, 364-368,
369-376.
Kemp, Bishop, 291.
Kennedy, Quintin, 97, 103, 104.
Kenneth L (Macalpin), King, 28,
29.

Kenneth 11. , King, 30.
Kenneth ill. , King, 30.
Kentigern, S., 3, 4.
Kerr, Alexander, 157.
Kessock Ferry, 301.
KUgour, Bishop, 188-190, 199, 204,
207, 208, 210, 377-380.
KiUiecrankie, Battle of, 160, 161.
Killiemonth, 56.
Kilmanitie, 56.
KUminitie, 56.
Kineddar, 38, 44, 46.
King, Jean, 183.
King, Lord, 326, 327.
King, WiUiam, 183.
Kinloss, 33, 36, 38, 39, 53-63, 86,
99, 214.
Kintore, 38.
Kintrae, 45.
Kirkaldy of Grange, 104, 106,
108.
Knock, HUl of, 54-56.
Knox, John, 95, 96, 98, 101-104,
108.
Kyle, LoUards of, 88.

Labbe, 258, 260, 273.
Labrador, 385, 386.
Lady Land, 56.
Lamb, Andrew, Bishop, 119.
Lanfranc, Archbishop, 123.
Langside, Battle of, 106.
Langton, Stephen, Archbishop, 47.
Lateran Council, 44.
Laud, Archbishop, 127, 135.
Lauder, Sir Thomas Dick, 81.
Laurencekirk, 213, 214, 253.
Laying-on of Hands, 101, 102.
Lay Question, 273, 276, 353, :«5.
Lazarites, 41.
Leighton, Henry, Bishop, 83, 84.
Leighton, Robert, Archbishop, 144-
146, 148.
Leith, Convention of, 107.
Lennox, Duke of, 111, 112.
Lennox, Earl of, 106, 107, 110, 111.
Leo X. , Pope, 89.
Leonidas, Bishop, .347.
Leskingowan, 55.

400

Index to the Historic Episcopate in

Leslie, David, General, 135, 139,
142.
Leslie, John, Official of Aberdeen,
104.
LesUe of Wartle, 192.
Lesmahagow, 44.
Leven, Earl of, 136.
Lia Fail, Stone of Destiny, 28.
Liddon, Rev. Canon, 387.
Lincoln, Canons of, 44.
Lindisfarne, 24-26.
Lindsays, 310.
Lindsay, Alexander, Lord Spynie,
45.
Linton, Rev. W., 285.
Lisrean, Abbot, 24.
Littledale, Rev. Dr., 389. ,
Lobban, Margaret, 180.
Lockhart of Carnwarth, 170.
Longley, Archbishop, 349, 864, 369.
Longmore, Rev. WiUiam, 178-182,
197.
Lonsdale, Bishop, 369.
Lord of the Isles, Alexander, third
son of the, 51.
Lorn, Lord, 97.
Louis XII. , King, 89.
Low, Christina, 382.
Low, David, Bishop, 264-272, 276,
277, 283-324, 329, 335, 363.
Lucius IIL, Pope, 37.
Lumsden, Andrew, Bishop, 182.
Lunan, Rev. Mr., 192.
Luscombe, Matthew, Bishop, 276,
29.3, 316, 317, 323.
Lynnache, 56.
Lyons, Council of, 78.

Macarius, 40.
Macbeth, King, 30, 31.
Macdonald, Rev. J. F., 330.
Macfarlane, Andrew, Bishop, 189,
190, 197, 208, 210, 212-217, 228-
240, 246, 247-249, 250, 251, 254,
260, 261, 263, 264, 283.
Maofariane, Miss Duff, 264.
Mackay, General, 161.
Mackay, Rev. Dr. Aberigh, 320,
329, 331, 332.

Mackenzie, Archdeacon, 271, 295,
318, 330, 339.
Mackenzie, Mr. Colin, 265.
Mackenzie, Rev. F. H., 330.
Mackenzie, Rev. Kenneth, 299.
Mackenzie, Murdoch, Bishop, 93,
129, 148-152, 153.
Mackenzie, Rev. WUliam, 201, 282.
Maclaurin, Dean, 301, 316, 317,
319, 320, 329.
Maclennan, Rev. Alex., 296.
Macleod of Assynt, 140.
Macrorie, Bishop, 353.
Ma'dison, Bishop, 359.
Maelbrigid, Bishop, .30.
Maitland, Rev. Richard, 130, 135,
137.
Maitland, William, of Lethington,
96.
Malcolm L, King, 30.
Malcolm II., King, 30.
Malcolm liL (Canmore), King, 28,
31, 33-35.
Malcolm iv.. King, 36, 54, 56.
Maldain, Bishop, 30.
Malvoisin, William, Bishop, 64.
Mansfield, 226.
Mar, Earl of, 106, 169.
Mareschallus, Adam, Sub-prior, 65,
66.
Margaret, Maid of Norway, 78.
Margaret, Queen, 33, 34, 85, 86.
Margaret Tudor, Queen, 89.
Marjory Bruce, 81.
MarseiUes, 1.
Marston Moor, Battle of, 138.
Martin, Robert, 93.
Martin, S., 2, 15, 40.
Martinson, Hugh, 59.
Martyr, P., 127.
Mary, Queen, 62, 92, 94, 102-108,
111, 113.
Mary of Lorraine, Queen, 94-99.
Mary of Orange, Queen, 159.
Mary Tudor, Queen, 96.
Mason, John, Brother, 82.
Matilda, Queen, 53.
Matthew, Bishop of Dunblane, 37.
Maximin, Emperor, 39.
MaxAvell, Lord, 113.

The Columban Church Sr the Diocese of Moray. 401

MaxweU, Bishop, 128, 148, 371.
M'CoU, Rev. Mr., 264.
Meikle Drainy, 46.
Medwyn, Lord, 313.
MeiklefoUa, 193, 195, 196, 203.
Meldrum, Rev. George, 146.
Melville, Andrew, 101, 109-113,
115.
Metropolitan, Restoration of, 357,
371, 372.
Miers, John, 187.
MUlar, Arthur, Bishop, 170-172,
182.
MUlegan, 55.
MUlegin, Lands of, 56.
MitcheU, Bishop, 150.
MitcheU, Rev. Mr., 199.
M'Kay, Hugh, 199.
M'Lachlan, Mr., 258.
Moir, David, Bishop, 283, 284.
Moffat, Dean, 320, 329, 330.
Monasticism, Rise of, 39-44.
Montalembert, 7.
Monte Casino, Monastery of, 42.
Montgomery, Robert, Tulchan
Bishop, 111, 112.
Montgrew, 56.
Montrose, Marquis of, 139, 140,
145, 152, 286.
Moore, Archbishop, 207.
Moravia, David de. Bishop, 80.
Moravia, Gilbert de. Archdeacon,
77.
Moray, Earl of, 60, 84, 93, 95, 96,
98, 102-104, 106, 151.
Morison, James, 177.
Morriston, 46.
Mortlach, 30.
Morton, Earl of, 97, 105, 106, 108,
110.
Muir, Elizabeth, 51.
Muirton, 46.
Mungo, S., 3, 4.
Munro, General, 47, 132.
Murdoch, Rev. John, 216, 253, 256,
263, 270, 271, 276, 282, 292, 295,
376, 384.
Murray, Mr., 173.
Muryfold, 55.
Mylne, Over, 55.

Mylne, Walter, Priest, 97.

Nairn, 38.
Napoleon Buonaparte, 276.
Naseby, Battle of, 139.
Nazianzen, 124-127.
Nectan, King, 26, 27.
Negative Confession, 129.
Ness, River, 8, 9, 11.
Nethermills, 55.
NevUle's Cross, 81.
Newfoundland, 385, 386.
Newfoundland, Burning of S.
John's, 374.
Newman, Cardinal, 304-308, 310,
338, 368, 373.
Newmills, 178, 181, 197, 198.
Newton, near Elgin, 46.
Newton, Sir Isaac, 212.
Nicholas v., Pope, 75.
Nichols, Bishop, 359.
Nicolaus, 36.
NicoU, Rev. W., 286.
Ninian, S., 2-4, 100.
Niven, WUliam, 173.
Norrie, Robert, Bishop, 171.
Northampton, Council of, 37.
Northampton, Earl of, 53.
Northumbria, 24-26.

Observantines, 44.
Ochterlonie, John, Bishop, 171.
Odo, 42.
Ogilvie, Alexander,of Findlater, 61 .
OgUvie, John, 137.
Ogilvie, Lord, 139.
Ord, 201.
Ord, James, 178.
Orkney and Caithness, William,
Earl of, 92.
Orkney, Bobert, Bishop of, 95.
Oswald, 24.
Oswy, 24-26.
Ottobon, Papal Legate,- 78.
Oxford Movement in Scotland,
337-340.
Oxford Revival, First, 186, 303,
304. 2C

402

Index to the Historic Episcopate in

Oxford Revival, Second, 303-312.

Pachomius, 39.
Paget, F., 35.
Paithnick, 56.
PaUadius, S., 3, 4.
Palmer, Henry, 177.
Palmer, Rev. W., 316-319.
Pan-Anglican Conference of 1867,
352. * (In text, for 1868, read 1867.)
Pan-Anglican Conference of 1878,
357.
Pan-Anglican Conference of 1888,
368, 369, 375.
Panton, James, 381.
Panton, Miss, 262.
Parke, Sir James AUan, 213, 289,
293, 306.
Parker, Archbishop, 345.
Paterson, Archbishop, 165.
Paterson, Dean, 264, 265-267.
Paterson, Rev. J., 330.
Paterson, Robert, 178-181.
Paul, Hermit, 39.
Paul, S., 1.
Paulinus, 26.
Peada, King, 25.
Penal Laws, Repeal of, 213, 214,
228, 341, 342.
Percival, Mr., 305.
Perth Articles, 120, 163.
Perth, Ecclesiastical Synod of,
114.
Peter, John, 130.
Peter, S., 1.
Peter, WiUiam, 381.
Peters, Samuel, 209, 210.
Petrie, Isabella, 381.
Petrie, Bishop, 187-190, 191-213,
218, 232, 241, 283, 377-382.
Petrie, WUliam, 209.
Philaret, Metropolitan, 346.
PhUiphaugh, Battle of, 139.
PhUip de Valoniis, 37.
Pictland, Northern, 1.
Pilmore, Adam, 80.
Pilmore, John, Bishop, 65-67, 80,
83.
Pitt, Mr., 213.

Pluscardyn, 33, 39, 43, 48, 49, 59,
64-76, 83, 92, 95, 186.
Pluscardyn, George, Prior of, 92.
Polenterf, 55.
Pont, Sir John, 60.
Pont, Robert, 107.
Popoff, Rev. Eugfene, 345.
Poutiatine, Count, 345.
Presbyteries appointed, 111.
Pressley, Rev. Charles, 276, 281.
Prince, B. Bradford, 195.
Provincial Council, 84, 95, 97.
Provoost, Bishop S., 359.
Pusey, Rev. Dr., 303, 306, 308.

Raeburn, Prior, 75.
Raitt, Bishop, 185, 241.
Ralph, Canon, 77.
Ramsay, Dean, 295.
Ranken, Dean, 292.
Rathed, Prebend of, 57.
Rattray, Bishop, 185, 241.
Bebellion of 1715, 169.
RebeUion of 1745, 184.
Redford, 226.
Red Friars, 41, 42.
Reform BUl, 303.
Reginald de Ogiston, Chancellor of
Glasgow, 66, 67.
Regium Donum, 288, 336.
Regulus or Rule, S., 2.
Reid, Alexander, 382.
Reid, John, 61.
Reid, Katherine, 62.
Reid, Robert, Bishop and Abbot,
58, 60, 61.
Reid, Rev. Simon, 199, 370, 380,
381.
Reid, Walter, Abbot, 62, 110.
Reid, Rev. WiUiam, 137.
Reinerius, Abbot, 54.
Repeal BUl, 228.
Representative Church Council,
272, 356, 363.
Resby, Paul, Priest, 84.
Resolutioners and Protesters, 142.
Restoration of Charles IL, 143.
Restoration of Episcopacy, 144.
Revolution of 1688, 162, 163.

The Columban Church & the Diocese of Moray. 403

Riccio, David, 104.
Richard, Abbot, 58, 76.
Richard, Bishop, 38, 44, 56, 65,
66.
Richard, Brother, 58.
Richard I. , King, 37.
Richard, Prior, 74.
Richmond, Duke of, 296, 332.
Rob, Alexander, 381.
Robert I. See Bruce.
Robert IL, King, 50, 51, 81, 82.
Robert III., King, 50, 82.
Robert, Brother, 57, 58.
Robert de Quincey, 37.
Robertson, James, 381.
Robertson, John, Treasurer, 109.
Robertson, Margaret, 382.
RoUock, Henry, 131.
Romanus, 26.
Roger, Bishop, 38.
Roger, Brother, 58.
Rose, Alexander, Bishop, 148, 158-
160, 166, 170, 213.
Rose, Charles, Bishop, 205, 226.
Rose, Hugh James, 305.
Rose, James, Bishop, 171, 380.
Rose, William, 197, 198, 214,
215.
Ross, Alexander, 382.
Ross, Alexander, Provost, 352.
Ross, Rev. Gilbert, 51.
Ross, Rev. Henry, 135.
Ross, Mr., 201.
Ross, William, Provost, 131.
Rothenan, 49.
Rothes, Earl of, 104.
Rothiemay, 196.
Rough, John, Dominican, 95.
Routh, Dr., 306.
Rudolph, Brother, 58.
RusseU, Michael, Bishop, 264, 283,
384.
Russell, Sheriff-Substitute, 335
Russian Orthodox Church, 314-
347.
Rutherford, Minister, 242.
Ruthven, 197.
Ruthven, Alexander, 115.
Ruthven, Lord, 104.
Ruthven, Raid of, 112.

Sage, John, Bishop, 165, 166.
Salterfield, 46.
Sancroft, Archbishop, 213.
Sandford, Bishop, 254, 260, 263,
267, 270, 287, 289.
Sangster, Rev. W., 227, 251.
Sauchytouan, 56.
Schanwell, Bessie, 61.
Schaw, John, Procurator, 75.
Schaw, Robert, Bishop, 61, 90, 91.
Scone, 29, 33.
Scots College, 80.
Scott, Sir Walter, 2.
Scottish Communion Office, 194,
253, 299, 337, 341, 363, 370, 371,
377, 388.
Scott-Bacon, Rev. T., 359.
Scottish Service Book, 127, 128.
Scougal, Henry, Bishop, 158.
Seabury, Samuel, Bishop, 206-210,
221, 224, 270, 271, 275, 298, 343,
358-361, 389.
Seabury Centenary, 359.
Seabury, Professor, 359.
SeUar, Rev. Dr., 271.
Semi-Jubilee, Bishop Kelly's, 374.
Serf, S., 3.
Serio, Brother, 58.
Severe Measures against Episcopal
Clergy, 169.
Severus, Emperor, 2.
Seymour, Rev. Canon R., 331.
Shakespeare, 30.
Shand, Very Rev. Alexander, 249,
250, 253.
Sharp, James, Archbishop, 144-
146, 148.
Sheriffmuir, Battle of, 169.
Sheves, William, Archbishop, 88.
Shirran, Barbara, 382.
Sibbald, Rev. James, 176, 177.
Simeon de Tonei, Bishop, 37, 38.
Simon, Bishop, 49, 77.
Simon de Montfort, 43.
Simon, Prior, 57.
Simon Zelotes, S., 1.
Sinclair, Catherine, 92.
Sinclair, John, Dean, 104.
Siward, Eari, 31.
Skinner, Dean, 211, 263.

404

Index to the Historic Episcopate in

Skinner, John, Primus, 203, 207,
208, 213, 214, 218, 219, 221, 225-
253, 257-260, 262, 263, 275, 276,
377.
Skinner, Rev. John, 251, 272, 382.
Skinner, William, Bishop, 260, 263,
265, 267-270, 280, 282, 283, 289,
292, 297.
SmaU, WiUiam, 382.
Smith, Dean, 319, 330, 338-340.
Smith, Dr., 209.
SneU Bequest, 312, 313.
Snell, John, 313.
Society, Scottish Episcopal, 295.
SomervaU, Rev. James, 204, 205.
Sophia, Princess of Hanover, 168.
Spark, Rev. Robert, 204, 205.
Sparrow, Lady Olivia, 327.
Speh, R. T. N., 360.
Spottiswoode Bishops, 117-119,
149.
Spottiswoode, John, Archbishop,
118-121.
Spottiswoode, Sir Robert, 139.
Spynie, 38, 44-48, 80, 85, 86, 131,
132.
Spynie, Lord, 115.
Spynie, WUliam, Bishop, 51, 68-74,
83, 93.
Stafford, Eari of, 135. .
Standard, Battle of the, 36.
Stark, Margaret, 381.
S. Andrews University, 85.
Steinson, John, 179-181.
Stevenson, Jean, 382.
S. John's, Inverness, 355.
Stewart, Alexander, Archbishop,
88, 89.
Stewart, Alexander, Bishop, 91,
92.
Stewart, Alexander, Earl of
Buchan, 50, 51.
Stewart, Andrew, Bishop, 87, 91.
Stewart, David, 86.
Stewart, Esmfe. See Duke of
Lennox.
Stewart, Sir James, 87.
Stewart, John, Bishop, 86.
Strachan, Arthur, 176.
Strachan, Colonel, 140.

Strachan, George, 174-176.
Strachan, Rev. Sir James, 173-176.
Strachan, John, Bishop, 188, 194,
204, 205, 229, 233, 236, 244-249,
286.
Strathclyde, 3.
Strathisla, Lands of, 54-56, 60, 61.
Strathmiglaw, John de, Prior, 75.
Stuart, Lady Elizabeth, 107.
Stuart, Theodore, 381.
Stuart, William, Bishop, 61.
Sutton, Christopher, 279.
Sydserf, Bishop, 144, 153.
Synod, Episcopal, of 1809, 257.
Synod, General, of 1811, 261, 262.
Synod, Episcopal, of 1837, 278, 383,
384.
Synod, General, of 1838, 294.
Synod, Episcopal, of 1851, 330.
Synod, Moray, of 1853, 333.
Synod, General, of 1862-63, 341.
Synods, General, of 1828 and 1829,
276.
Synod, Episcopal, of 1837, 278, 383,
384.
Synod, General, of 1890, 371, 372.

Tabenne, 39.
Tain, 363.
Tait, Archbishop, 342, 344, 369.
Tarmore, 56.
Telinire, 55.
Teltown, Synod of, 6.
Teodicus, Brother, 57.
Ternan, S., 3.
Terrot, Bishop, 290, 338, 341.
TertuUian, 1, 2, 253.
Test Act, 156.
Thebaid, The, 39.
Theodore, Archbishop, 22.
Theodosius, Emperor, 125.
Thomas, Brother, 58.
Thomas, Prior, 68-71, 74.
Thomas, S., the Martyr, 84.
Thomson, William, Priest, 77.
Thomson, Rev. Mr., 292.
Thurlow, Lord ChanceUor, 213,
214.
Thurso, 363.

The Columban Church & the Diocese of Moray. 405

Thurstan, Archbishop, 36.
Times, Erastianism in the, 349.
Titular Episcopacy, 101, 113.
Toleration, Act of, 168.
Tolstoy, Count, 345-347.
Tomnahurich, 352, 361, 362.
Torie, Andrew, 382.
Torie, Jean, 381.
Torry, Bishop, 263-269, 270, 282,
286, 291, 292.
Tory, Robert, 382.
Tours, 2.
Tozer, Bishop, 359.
Tract xc, 307.
TraU, Walter, Bishop, 50.
Trappist Monks, 42.
Trioit (Trevet in Meath), 12.
Trower, Bishop, 328-330, 338, 364,
365.
Tuathal, Bishop, 29, 30.
Tubvianearn, 55.
Tucker, Rev. H. W., 385.
Tulchan Bishops, 111, 112.
TuUoch, William, Bishop, 86.
Tulychen, 49.
Turgot, Bishop, 34, 35.
Turnbull, WUUam, Abbot, 60.
Turriff, 203.
Tuttle, Bishop, 369.

Urban v., Pope, 81.
Urgust, King, 28.
Urquhart, Rev. James, 149, 150,
154.
Urquhart, Priory of, 36, 39, 74, 75.
Urquhart, Rev. Thomas, 149, 150.

Valentia, 2, 3.
Val de Choux. See Vallis Caulium.
42.
Vallis Caulium, Monks of, 41-43,
48, 64-76.
Viard, 42.
Victor, Pope, 2.
Victoria, Queen, 278, 376.
Virgnous, Presbyter- Abbot, 13, 14,
24.
Virolecus, 10, 23.

Walker, Rev. Dr., 202, 230, 281.
Walker, Rev. James, 204, 205.
Walker, James, Primus, 264, 266,
267, 278, 283, 287, 292, 296, 320,
384.
Walker, Very Rev. James, 249,
250, 253, 255, 280-282, 295, 384.
WaUace, 78.
Wallace, Adam, 95.
Walter, High Steward of Scotland,
81.
Waltheof, S., 53, 54.
Ward, Mr., 307.
Wat, Robert, 177.
Watson, Bishop, 229, 233, 246,
248.
Watson, Rev. Robert, 137.
Waveney, Lord, 351.
Webb, Bishop, 354.
Welsh, Rev. Dr., 300.
Welsh, Rev. John, 118.
Wesley, Rev. Charles, 186.
Wesley, Rev. John, 186, 187, 303,
326, 327.
Wheatly, 279.
Whipple, Bishop, 360, 369.
Whitby, Synod of, 26.
White, Bishop, 183, 185, 241,
359.
Whitefield, Rev. George, 186, 187.
White Friars, 41.
Whithorn, 3.
Whitley, 46.
Whyte, Bishop, 209, 292.
Wick, Services at, 335, 354.
Wilberforce, Eobert, 304, 305.
Wilfrid, S., 4, 25, 26.
WiUiam I., the Conqueror, 33.
WiUiam I., the Lion, King, 36-38,
54-56.
WUliam ill., 158, 160, 162-166, 173.
WiUiam IV., 277, 278, 290, 293,
294.
WiUiam, Bishop, 36.
WUliam, Brother, 57, 65, 66.
WiUiam de Longovico, 65, 66.
WUliams, Bishop, 359.
WUhams, Isaac, 304, 305, 307,
308.
WUlock, Eev. John, 97, 104.

4o6

Index to the Historic Episcopate.

Willox, Rev. Mr., 182.
Wilson, WiUiam, 271.
Winchester, John, Bishop, 85.
WindyhiU, 56.
Winram, John, Sub-Prior, 99.
Winzet, Ninian, 103.
Wishart, George, 94.
Wolf of Badenoch, 32, 50, 51, 64,
81.
Wood, Mr., 351, 388.

Worcester, Battle of, 142.
Wordsworth, Bishop, 297, 306, 325,
359, 370.
Wright, WiUiam, 381.
Wys, John, Prior, 65-67.

Young, Rev. Mr. (of Fortrose),
340, 341.
Yung, Adam, Brother, 65, 66.

THE END.

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