t, of pious memory, to the death of Robert III., the
Romish Church enjoyed a period of signal prosperity. Abbeys and
monasteries, many of them buildings of great architectural beauty, were
erected in different parts of the country, and became important centres of
moral and religious authority and influence. Whatever opinion may be
entertained regarding Romanism, whether regarded from an ecclesiastical or
theological standpoint, the majority of fairly unprejudiced students will
be ready to admit that the system was, in many respects, admirably adapted
to the circumstances of the country at that particular stage of its
development. A strong hand was needed to curb and guide the lawless and
turbulent factions of which the nation was composed. It is more than
doubtful if, under any other ecclesiastical system--bad as things
were--the same beneficent results would have been attained.

But powerful as the Romish Church was in the country, in the heyday of its
prosperity, it never attained the same undisputed sway in Scotland which
marked its history in other countries, especially on the Continent. The
reason of this is not difficult to discover, though it must be sought for
far back in the religious history of the people. The Celtic Church,
founded by St. Columba, was neither in doctrine nor polity exactly on
Roman Catholic lines. It sought in the East rather than in the West, in
Ephesus rather than Rome, its ideals of worship and doctrine. Romanism
succeeded in establishing itself only after a long and arduous struggle.
And when at last victory had been achieved, and the Church in Scotland
had been Romanized, it was discovered that while the form had changed, the
spirit of the older Church still survived, and when occasion arose, made
itself felt in no uncertain manner. There can be no question that the
influence of the Celtic Church continued long after the Church itself had
passed away. It is a noteworthy fact that neither the rulers of the
people, nor those over whom they exercised authority, were prepared to
submit implicitly to the dictation of the Romish see. Their obedience to
the great temporal head of the Catholic religion was never either servile
or unlimited. They were prepared to take their own way in many things,
treating often with much indifference the fulminations of their spiritual
superiors. Many illustrations of this tendency may be found in the history
of the country. On one occasion, for example, William t